| Philosophy and Religion / Satapatha Brahmana |
The Satapatha Brahmana: Twelfth Kânda, Second Adhyâya
First Brâhmana
1. Verily, those who become initiated for (a sacrificial session of) a year cross an ocean: the Prâyanîya Atirâtra is a flight of steps1, for it is by means of a flight of steps that one enters (the water); and when they enter on the Prâyanîya Atirâtra it is just as if they were entering the ocean by a flight of steps.
2. The Katurvimsa day is (in the form of) a foothold, a shallow place2, such a one as (where the water reaches) either to the arm-pits or to the neck, whence, having rested, they enter3 (the deep water). The Abhiplava is (a spot) suitable for swimming; and so is the Prishthya suitable for swimming.
3. The Abhigit is a foothold, a shallow place, such a one as (where the water reaches) either to the arm-pits, or to the neck, whence, having rested, they come out (of the water). The first Svarasâman is thigh-deep, the second knee-deep, the third knuckle-deep. The Vishuvat is a foothold (in the form of) an island. The first (Svarasâman) with reversed Sâmans is knuckle-deep, the second knee-deep, and the third thigh-deep.
4. The Visvagit is a foothold, a shallow place, such a one as (where the water reaches) either to the arm-pits or to the neck, whence, having rested, he enters (the deep water again). The Prishthya is suitable for swimming, and so is the Abhiplava, and so are the Go and Âyus, and so is the Dasarâtra.
5. The Mahâvrata is a foothold, a shallow place, such a one as (where the water reaches) either to the arm-pits or to the neck, whence, having rested, they step out (of the water). The Udayanîya (concluding) Atirâtra is a flight of steps, for it is by a flight of steps that people step out (of the water): thus, when they perform the Udayanîya Atirâtra, it is just as if, having entered the sea by a flight of steps, they were to step out of it, by a flight of steps.
6. Regarding this they say, 'How many Atirâtras are there in the year, how many Agnishtomas, how many Ukthyas, how many Shodasins, how many Shadahas?'--Two Atirâtras, a hundred and six Agnishtomas, and two hundred and forty Ukthyas,--thus in the case of those who perform the Svarasâmans as Ukthyas.
7. But in the case of those who perform them as Agnishtomas, a hundred and twelve Agnishtomas, two hundred and thirty-four Ukthyas, twelve Shodasins, and sixty Shadahas. This, then, is how the year is obtained.
8. There are twelve months in the year, and their vital energy and power are the Prishthas; and by performing the Prishthas month by month, they obtain, in monthly portions4, that vital energy of the year.--'And how do they obtain the vital energy of the thirteenth (intercalary) month?' Well, subsequent to the Vishuvat day they perform the Visvagit Agnishtoma with all the Prishthas5, and thus indeed they obtain the vital energy of the thirteenth month.
9. Now, concerning this, Svetaketu Âruneya, knowing this, once said, 'I am now going to get myself initiated for one year.' His father, looking at him, said, 'Knowest thou, long-lived one, the fording-footholds of the year?'--'I know them,' he replied, for, indeed, he said this as one knowing it.
Second Brâhmana
1. Here, now, they say, 'Whereby are the Abhiplavas possessed of light (gyotis) on both sides6, and the Prishthya 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 Prishthya 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 Prishthya7, revolve crushing8 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 Dasarâtra, and the two wheels are the Prishthya 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 Prishthya and Abhiplava two warps9,' said Paiṅgya; 'let him make their Stotras and Sastras 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 aim10, 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 Agnishtomas amount to nine in a month11;--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-first12, --that consummation (he attains), and by that consummation 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 Brihatî metre13.
7. The Agnishtomas amount to thirty-four in a month14--for the obtainment of all the gods; for there are thirty-three gods, and Pragâpati is the thirty-fourth. And there is one Ukthya with the Shodasin (stotra); for the Ukthya means food, and the Shodasin 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 Prishthya and Abhiplava (-shadahas).
9. Now, the Âdityas and the Aṅgiras, both of them sprung from Pragâpati, were contending together saying, 'We shall be the first to reach heaven,--we shall be the first!'
10. By means of four Stomas, four Prishthas15, and light (simple) hymn-tunes, the Âdityas 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 Prishthas16, and heavy (complicated) hymn-tunes, the Aṅgiras, coming after (the gods), as it were17, touched (reached) the heavenly world; and inasmuch as they touched (spris) it, it (this six-days’ period) is called Prishthya18.
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 (trivrit), 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 Âyus19; or a two-days’ Abhiplava, for there are two Sâmans (used) in it--the Brihat and the Rathantara20; or a one-day's Abhiplava, for it is performed with the Stomas of a one-day's (Soma-sacrifice21). Twelve Stotras and twelve Sastras of the four Ukthyas are in excess22--they make a seventh Agnishtoma, and thus the Agnishtomas amount to seven.
13. Now, Proti Kausâmbeya23 Kausurubindi dwelt with Uddâlaka Âruni as a religious student. The teacher asked him, 'My son, how many days did thy father24 consider that there are in the year?'
14. 'Ten,' he replied.--'Ten, indeed,' he said; 'for the Virâg consists of ten syllables, and the sacrifice is of Virâg 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;--
16. But how many are there really?'--'Eight,' he replied.--'Eight, indeed,' he said; 'for the Gâyatrî consists of eight syllables, and the sacrifice is of Gâyatrî 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 (Atirâtra25);--
19. But how many are there really?'--'Five,' he replied.--'Five, indeed,' he said; 'the sacrifice is fivefold; the sacrificial animal is fivefold26; there are five seasons in the year, and the sacrifice is the year; and one and the same day are those two, the Katurvimsa and the Mahâvrata.;--
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 Prishthya 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 Svarasâmans;--
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 import27 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.
Third Brâhmana
1. That year, doubtless, amounts to a Brihatî--,there are two shadahas (12) of winning days28; the two, Prishthya and Abhiplava (12); the Go and Âyus, and the Dasarâtra (ten days)--that makes thirty-six; for the Brihatî consists of thirty-six syllables, and by means of the Brihatî the gods strove to reach heaven, and by the Brihatî they did gain heaven; and in like manner does this one, by means of the Brihatî, now strive to reach heaven, and thereby gain heaven; he who knows this secures for himself whatever wish there is in the Brihatî.
2. And as to the Katurvimsa day, it is the same as either the seventh or the ninth (day) of the Dasarâtra29 From out of the Abhiplava the Prishthya is formed, from the Prishthya the Abhigit, from the Abhigit the Svarasâmans, from the Svarasâmans the Vishuvat, from the Vishuvat the Svarasâmans, from the Svarasâmans the Visvagit, from the Visvagit the Prishthya30, from the Prishthya the Abhiplava, from the Abhiplava the Go and Âyus, and from the Go and Âyus the Dasarâtra.
3. And that Mahâvrata is a winning-day, for its Stoma is the Pañkavimsa, 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-verse31.
4. Prior to the Vishuvat they perform first the Abhiplava, and afterwards the Prishthya, for the Abhiplava represents the sons, and the Prishthya the father; whence in early life the sons subsist on (the resources of) their father. Subsequent to the Vishuvat they perform first the Prishthya, 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 Katurvimsa day, how does he become one who has not merely (uttered) the Âgur-formula32?' Let him say, 'In that they then perform the Opening Atirâtra, 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 (Stomas), how are these latter performed so as to tend upwards?' Let him say, 'In that they perform that Dasarâtra as one with upward tending Stomas, thereby they do so.' Now, the Mahâvrata 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?'
9. 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 Dasarâtra with upward tending Stomas after the manner of the year: what Prishthya-shadaha there is in it that is the seasons, the (three) Khandomas are these worlds, and the tenth day is the year. Thereby they gained this (Mahâvrata), and it yielded itself to them; and, verily, the Mahâvrata yields itself to him who so knows this.
10. And in this way, indeed, there is an ascent of days:--by means of the Opening Atirâtra they ascend the concluding Atirâtra, by means of the Katurvimsa the Mahâvrata, by means of an Abhiplava a subsequent Abhiplava, by means of a Prishthya a subsequent Prishthya, by means of the Abhigit the Visvagit, by means of the Svarasâmans the subsequent Svarasâmans--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 Prâyanîya Atirâtra descends to the Katurvimsa day, the Katurvimsa day to the Abhiplava, the Abhiplava to the Prishthya, the Prishthya to the Abhigit, the Abhigit to the Svarasâmans, the Svarasâmans to the Vishuvat, the Vishuvat to the Svarasâmans, the Svarasâmans to the Visvagit, the Visvagit to the Prishthya, the Prishthya to the Abhiplava, the Abhiplava to the Go and Âyus, the Go and Âyus to the Dasarâtra, the Dasarâtra to the Mahâvrata, the Mahâvrata to the Udayanîya Atirâtra, the Udayanîya Atirâtra 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 these33 as backward ones, for in accordance with the course of the Shadahas he himself moves.
Fourth Brâhmana
1. The Year, indeed, is Man;--the Prâyanîya Atirâtra is his breath, for by means of the breath men go forward (prayanti); and the Ârambhanîya (opening) day34 is speech, for by means of speech men undertake (ârabh) whatever they do undertake.
2. The Abhiplava-shadaha is this right hand35. This (little finger) is the first day thereof,--this (upper joint36)is its morning-service, this (middle joint) its midday-service, and this (lower joint) its evening-service: it is in place of the Gâyatrî, 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 Trishtubh, 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 Gagatî, 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 Virâg; for the Virâg is food, whence this (fore-finger) is the most food-eating37 of these (fingers).
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 Paṅkti, for the Paṅkti is broad38, as it were, whence this (thumb) is the broadest of these (fingers).
7. This (right arm) is the sixth day,--this (forearm39) is its morning-service, this (upper arm) its midday-service, and this (shoulder-blade) its evening-service: it is in place of the Atikhandas, whence this (arm) is larger than those (fingers). That day is a Gâyatrî one, whence this shoulder-blade is the shortest: this Abhiplava-shadaha (extends) in this, in this, in this, and in this, direction40; and the Prishthya is the body (trunk).
8. Now, as to this, Paiṅgya, knowing this, said, 'The Abhiplavas leap about (plavante), as it were, and the Prishthya stands (sthâ)41, as it were; for this (man) leaps about, as it were, with his limbs, and he stands, as it were, with his body.'
9. The Trivrit (stoma) is its head, whence that (head) is threefold (trivrit)--skin, bone, and brain.
10. The Pañkadasa (fifteen-versed hymn-form) is the neck-joints,--for there are fourteen of these (joints)42, and the vital force is the fifteenth; hence by means of that (neck), though being small, man bears a heavy burden: therefore the Pañkadasa is the neck.
11. The Saptadasa (seventeen-versed hymn-form) is the chest; for there are eight 'gatru43' on the one 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 'kuntâpa44,' and the belly is the twenty-first: therefore the Ekavimsa (stoma) is the belly.
13. The Trinava (thrice nine-versed hymn-form) is the two sides (pârsva);--there are thirteen ribs (parsu) on the one side, and thirteen on the other45, and the sides make up the thrice ninth: therefore the Trinava (stoma) is the two sides.
14. The Trayastrimsa (thirty-three-versed hymn-form) is the spine; for there are thirty-two 'karûkara46' 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 Svarasâman 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 Svarasâman 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 Prishthya and Abhiplava have been told; the Go and Âyus are the two downward breathings which there are (in the body); the Dasarâtra the limbs, the Mahâvrata is the mouth; and the Udayanîya Atirâtra the up-breathing, for by means of the up-breathing 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.
Footnotes
1. Or, a descent, a passage leading down to a bathing-place.
2. Gâdham eva pratishthâ,--it may be remarked that this is just the form in which an appositional compound is analyzed by native grammarians, as if it were 'gâdha-pratishthâ,' a foothold which is just a ford, a ford-foothold, as indeed it is written in paragraph 9. Cf. p. 66, note 4.
3. Or, bathe,--'prasnâti,' indeed, would really seem to mean here 'he swims forward.'
4. Lit., by the month, i.e. by monthly instalments; cf. Tândya Br. IV, 2, 9.
5. On Soma-days with all the (six) Prishtha-sâmans, see part iii, introd., p. xxi.
6. The difference between the Abhiplava-shadaha and the Prishthya-shadaha was thus explained in part iii, introd., p. xxi, note 2:--'In both kinds of shadaha, the Prishtha-stotras (at the Mâdhyandina-savana) are performed in the ordinary way--viz. either in the Agnishtoma or the Ukthya way (see ib., p. xvi, note 2, as the correct reference is);--but whilst, in the Abhiplava-shadaha, the Rathantara and Brihat-sâmans are used for the Hotri's Prishtha-stotra on alternate days, the Prishthya-shadaha requires a different Prishtha-sâman on each of the six days. The two kinds of shadahas 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-shadaha, the sequence of Stomas (the first four of which, viz. Trivrit, Pañkadasa, Saptadasa, and Ekavimsa, are only used) varies from day to day in this way: 1. Gyotishtoma; 2. Goshtoma; 3. Âyushtoma; 4. Goshtoma; 5. Âyushtoma; 6. Gyotishtoma (for the difference between these, see part iv, p. 287, note 2). It will thus be seen that the Abhiplava has the 'gyotih (stoma)' on both sides, on the first and the last days. For the Hotri's Prishtha-stotra on these successive days the Rathantara-sâman and Brihat-sâman are used; and, as the Goshtoma and Âyushtoma are Ukthya-days, the usual practice which requires the Brihat-sâman for such days, is not followed; just as the final Gyotishtoma in this case requires the Brihat-sâman.--As regards the Prishthya-shadaha, each successive day requires for its stotras a single Stoma, in the ascending order: Trivrit, Pañkadasa, Saptadasa, Ekavimsa, Trinava, Trayastrimsa;--a different Prishtha-sâman being used for the Hotri's Prishtha-stotra on each of the six days. Here only the first day has the same Stoma at the beginning, as the Gyotishtoma,--whence it has 'gyotis' on one side only.
7. This 'prishthyapratishthite' looks rather strange,--perhaps the correct reading is 'prishthapratishthite,' 'established on the prishtha-sâmans'; unless, indeed, 'pratishthita' has to be understood here to refer to the Abhiplava, as the established, or ordinary, Shadaha, which doubtless would make the best sense,--'those two wheels of the gods, the Prishthya and the established (Abhiplava-) shadaha.'
8. Or, as we would rather say, whilst revolving, crush the Sacrificer's evil.
9. ? Or, possibly, two kinds of threads, those of the warp and the woof (or weft), which are combined into one web. The St. Petersb. Dict., 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 corrupt to be of much use.
10. This is a doubtful rendering of 'ekoti.' Though, doubtless, the juxtaposition of 'ekoti' and 'samânam ûtim' cannot be accidental, the word 'ûti' may probably have a different derivation and meaning in the two occurrences. Cf. Kern, Saddharmapundarîka, introd., p. xvii; Journ. of the Pâli Text Society, 1885, pp. 32-38.
11. During five complete months of the first half, and four complete months of the second half, of the year four Abhiplava-shadahas and one Prishthya-shadaha are performed. Now, the six clays of the Abhiplava-shadaha consist of 1. Agnishtoma; 2-5. Ukthyas; 6. Agnishtoma; and those of the Prishthya-shadaha of 1. Agnishtoma; 2. 3. Ukthya; 4. Shodasin; 5.6. Ukthya. For the four Abhiplavas and the one Prishthya of each month this, accordingly, gives nine Agnishtomas, twenty Ukthyas, and one Shodasin (counted, however, as an Ukthya in paragraphs 6 and 7).
12. 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, 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 nays because of the already recognised epithet of Âditya as the 'ekavimsa.' Cf. A. Hillebrandt, Die Sonnwendfeste in Alt-Indien, p. 6 seq.
13. Here the twenty-one Ukthyas are symbolically identified with the twenty-one-versed hymn-form; and the nine Agnishtomas (of paragraph 5) with the Brihatî metre which consists of four pâdas of nine syllables each.
14. This number is evidently arrived at by counting the twenty Ukthyas as Agnishtomas (hence 9 + 20), and adding thereto five more Agnishtomas obtained by the calculation referred to in paragraph 12 (see note thereon), according to which the characteristic Stotras and Sastras of the Ukthya make one additional Agnishtoma in every four Ukthyas. The Shodasin, thus, is not taken into account in this calculation.
15. Besides the Rathantara and Brihat, used on alternate days for the Hotri's Prishtha-stotra at the Abhiplava, the Vâmadevya and Kâleya-sâmans, used on each day for the Maitrâvaruna's and Akkhâvâka's Prishtha-stotras, seem to be counted here as making up the four Prishtha-sâmans of the Abhiplava-shadaha. For the four Stomas, see p. 148, note.
16. See ib., and part iii, introd., p. xxi.
17. The 'iva' would seem here (as, indeed, pretty frequently) to have the meaning of 'eva,' 'indeed,' thus--coming considerably after (the gods). Cf. Ait.-Brâhm. IV, 17, 5, where the Aṅgiras are said to have reached heaven sixty years after the Âdityas.
18. This etymology is of course not meant to be taken seriously, the word 'prishthya' being derived from 'prishtha,' 'back' (XII, 1, 4, 1).
19. See p. 148, note; part iv, p. 287, note 2.
20. These two principal Prishtha-sâmans are used on alternate days of the Abhiplava-shadaha for the first (or Hotri's) Prishtha-stotra at the midday-service.
21. Viz. with the four Stomas used at the ordinary Agnishtoma-sacrifice.
22. Whilst the Agnishtoma includes twelve Stotras and twelve Sastras, the Ukthya-sacrifice has three additional (Uktha-) Stotras and Sastras, which in the four Ukthya days of the Abhiplava-shadaha make up another twelve chants and twelve recitations.
23. That is, either a descendant of Kusâmba; or, as Harisvâmin takes it, a native of the city Kausâmbî; cf. Weber, Ind. Stud. I, p. 193.--Prakrishtabhûpati-kosâmbînivâsi-kusurabindasyâpatyam; MS. comm.
24. Harisvâmin applies to the father the epithet 'mahâyâgñika,' or performer of the great sacrifices.
25. In the scheme of the Gavâm 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 Atirâtra; but by making this latter day identical with the opening Atirâtra, Uddâlaka 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 Uddâlaka'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, svarasâmans, &c.), seven special days--the opening and final Atirâtras, the Katurvimsa and Mahâvrata 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 Prishthya and Abhiplava, as well as of the Svarasâman days, requires no explanation. Cf., however, the Addenda.
26. For the 'pâṅkta' nature of the sacrifice, see III, 1, 4, 19. 20; XIII, 2, 5, 1, for the five kinds of sacrificial animals, VI, 1, 2, 32 seqq.
27. 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, 1; 5, I, 1.
28. The term 'ârkshyat' is apparently a future participle of 'â-arg,' hence 'calculated to procure, or win.' The Ait.-Br. has 'âkshyat' instead. The two Shadahas (or periods of six days), here counted as such days, would seem to include the six Svarasâman days, and the special named days scattered over the session (the opening and concluding Atirâtra being apparently counted as one).
29. Katurvimsa day is one in which the Katurvimsa-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 Gavâm ayanam. In the Dasarâtra, or ten-days’ period, there is, however, likewise a day in which the Katurvimsa-stoma is used exclusively. That period consists of a Prishthya-shadaha (six days), three Khandoma days, and a final Atyagnishtoma, called Avivâkya. The three Khandoma days (i.e. days fashioned after metres) have assigned to them as their exclusive Stomas the twenty-four-fold, the forty-four-fold, and the forty-eight-fold hymn-forms respectively; the first of them, or the seventh day of the Dasarâtra, 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 Svarasâmans--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 Khandoma days, the Katurvimsa day being taken either first or last (see, however, parag. 9). Cf. also Haug, Ait.-Br., Transl., p. 347, note (where, in l. 3, read Dasarâtra instead of Dvâdasâha).
30. Here, the order of Abhiplava and Prishthya followed in the first half of the year is reversed.
31. The author apparently claims for the pañkavimsa-stoma, or twenty-five-versed hymn-form, the same efficacy as for the katurvimsa-stoma, the hymn-form of what is practically the first day of the sacrificial session (cf. Tândya-Br. XXV, 1, 1, where it is called Katurvimsam prâyanîyam), and which by the number of its stotriyâ-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, 52.
32. See XI, 2, 5, 10 with note. (There is no paragraph XI, 2, 5, 10--JBH.) The Katurvimsa day is, as it were, a promise on the part of the Sacrificer to perform the sacrificial session; whilst the Prâyanîya Atirâtra not only represents the actual entering on the performance, but, as it were, implies the Udayanîya Atirâtra (XII, 2, 2, 18).
33. Or, 'meditate upon these' (? worship these); see p. 155, note 1.
34. Hereby the Katurvimsa day would seem to be meant (as, indeed, it is also taken by Harisvâmin, see p. 157, note 2;* p. 167, note 1.
35. 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.
36. 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.
37. Prof. Weber, Pratigñâsûtra, p. 97, refers to II, 4, 2, 18, where, in his opinion, the passage '(thus) they ladle out (food) for men' points to the fore-finger as the finger used most in eating. This is not improbable, though Sâyana, as well as the commentary on Katy. IV, 1, 10, it is true, does not interpret the passage in that way.
38. Viz. inasmuch as it consists of five pâdas,--instead of three, as in the case of the Gâyatrî, or four, as in that of the others.
39. Thus also Harisvâmin (hardly, the palm; but see p. 161, note 3).
40. 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 Prishthya in each month, the two kinds of six-days’ performances as regards numbers, certainly offer an analogy to the limbs and the body.
41. This etymological quibble seems to refer to the fact that the Abhiplavas are performed before the Prishthya 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 Prishthya. 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 Prishthya days. The constant change in the '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 Brahmasâman (or Brâhmanâkhamsin's Prishthastotra) is varied from day to day. For, whilst during the months preceding the Vishuvat day, the Abhîvarta tune it used for this stotra on each day, but with different Pragâtha verses chanted thereto from day to day; during the second half of the year, on the other hand, the same text (Sâma-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 Prishthya-shadaha must be reversed, whilst this is optionally the case as regards the Abhiplava, this feature can hardly be referred to here.
42. The 'grîvâh' 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.
43. 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 kîkasâh (? sternum) and the gatravah. 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 connection. 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 'kîkasâh,' 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 'kîkasâh' may have a different meaning from that here assigned to it, in acc. with the St. Petersb. Dict. Indeed, one would expect the 'kîkasâh' and 'gatravah' on different ends of the ribs.
44. The meaning of 'kuntâpa' is likewise doubtful. The St. Petersb. Dict. suggests that certain glands may he 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.
45. The clavicle, or collar-bone, would thus seem to be classed along with the ribs. Rather peculiar, in the anatomical phraseology employed in the Brâhmana, is the collateral use of 'parsu' and 'prishti' for 'rib'; and it is by no means clear that there is no distinction between the two terms. In connection with the Retahsik bricks the term 'prishti' seems to be invariably used,--cf. VIII, 6, 2, 7, as against ib. paragraph 10 (parsu).
46. This is another term, the exact meaning of which is somewhat doubtful. The St. Petersb. Dict. takes 'karûkara' 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.
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