विश्वास-प्रस्तुतिः
बृहद्रथंतरे सामनी भवतः ।
Haug
(On the Importance of the Two Sāmans, Rathantaram and Bṛihat. They are Not to be Used at the Same Time. The Succession of the Sacrificial Days in the Second-Half of the Year is Inverted.)
The two (principal) Sāmans at the Sattra are the Bṛihat and Rathantaram.
मूलम्
बृहद्रथंतरे सामनी भवतः ।
विश्वास-प्रस्तुतिः
एते वै यज्ञस्य नावौ सम्पारिण्यौ यद्बृहद्रथंतरे ।
Haug
These are the two boats of the sacrifice, landing it on the other shore (in the celestial world).
मूलम्
एते वै यज्ञस्य नावौ सम्पारिण्यौ यद्बृहद्रथंतरे ।
विश्वास-प्रस्तुतिः
ताभ्यामेव तत्संवत्सरं तरन्ति ।
Haug
By means of them, the sacrificers cross the year (just as one crosses a river).
मूलम्
ताभ्यामेव तत्संवत्सरं तरन्ति ।
विश्वास-प्रस्तुतिः
पादौ वै बृहद्रथंतरे शिर एतदहः ।
Haug
Bṛihat and Rathantara are the two feet (of the sacrifice); the performance of the day is the head.
मूलम्
पादौ वै बृहद्रथंतरे शिर एतदहः ।
विश्वास-प्रस्तुतिः
पादाभ्यामेव तच्छ्रियं शिरो ऽभ्यायन्ति ।
Haug
By means of the two feet, men gain their fortune (consisting of gold, jewels, &c.) which is to be put (as ornament) on their heads.
मूलम्
पादाभ्यामेव तच्छ्रियं शिरो ऽभ्यायन्ति ।
विश्वास-प्रस्तुतिः
पक्षौ वै बृहद्रथंतरे शिर एतदहः ।
Haug
Bṛihat and Rathantaram are two wings; the performance of the day is the head.
मूलम्
पक्षौ वै बृहद्रथंतरे शिर एतदहः ।
विश्वास-प्रस्तुतिः
पक्षाभ्यामेव तच्छ्रियं शिरो ऽभ्यायुवते ।
Haug
By means of these two wings, they direct their heads to fortune, and dive into it.
मूलम्
पक्षाभ्यामेव तच्छ्रियं शिरो ऽभ्यायुवते ।
विश्वास-प्रस्तुतिः
ते उभे न समवसृज्ये ।
Haug
Both these Sāmans are not to be let off together.
मूलम्
ते उभे न समवसृज्ये ।
विश्वास-प्रस्तुतिः
य उभे समवसृजेयुर्यथैव च्छिन्ना नौर्बन्धनात्तीरं तीरमृच्छन्ती प्लवेतैवमेव ते सत्रिणस्तीरं तीरमृच्छन्तः प्लवेरन्य उभे समवसृजेयुः ।
Haug
Those performers of the sacrificial session who would do so, would be floating from one shore to the other (without being able to land anywhere), just as a boat, whose cords are cut off, is floating from shore to shore.
मूलम्
य उभे समवसृजेयुर्यथैव च्छिन्ना नौर्बन्धनात्तीरं तीरमृच्छन्ती प्लवेतैवमेव ते सत्रिणस्तीरं तीरमृच्छन्तः प्लवेरन्य उभे समवसृजेयुः ।
विश्वास-प्रस्तुतिः
तद्यदि रथंतरमवसृजेयुर्बृहतैवोभे अनवसृष्टे ।
Haug
Should they let off the Rathantaram, then, by means of the Bṛihat, both are kept.
मूलम्
तद्यदि रथंतरमवसृजेयुर्बृहतैवोभे अनवसृष्टे ।
विश्वास-प्रस्तुतिः
अथ यदि बृहदवसृजेयू रथंतरेणैवोभे अनवसृष्टे ।
Haug
Should he let off the Bṛihat, then, by means of the Rathantaram both are kept.[14]
Haug - Notes
[14]This refers to the so-called Sāma pṛiṣṭhas, i.e., combination of two different Sāmans, in such a way, that one forms the womb (yoni), the other the embryo (garbha). This relationship of both Sâmans is represented by repeating that set of verses which form the womb in the first and third turns (paryāyas) of the Stomas (see 237-38), and that one which is the embryo, in the second turn. In this way, the embryo is symbolically placed in the womb which surrounds it on both sides. The two Sāmans which generally form the womb, are the Bṛihat and Rathantaram. Both are not to be used at the same time; but only one of them. Both being the two ships which land the sacrificer on the other shore (bring him safely through the year in this world), they cannot be sent off at the same time; for the sacrificer would thus deprive himself of his conveyance. One of them is tied to this, the other to the other shore. If he has landed on the other shore, he requires another boat to go back. For, before the end of the year, he cannot establish himself on the other shore, nor, as long as he is alive, on the shore of the celestial world. By going from one shore to the other, and returning to that whence he started, he obtains a fair knowledge of the way, and provides himself with all that is required for being received and admitted on the other shore after the year is over, or the life has terminated.
मूलम्
अथ यदि बृहदवसृजेयू रथंतरेणैवोभे अनवसृष्टे ।
विश्वास-प्रस्तुतिः
यद्वै रथंतरं तद्वैरूपं यद्बृहत्तद्वैराजं यद्रथंतरं तच्छाक्वरं यद्बृहत्तद्रैवतम् ।
Haug
(The same is the case with the other Sāma Pṛiṣṭhas.) Vairūpam[15] is the same as Bṛihat, Vairāja[16] is the same as Bṛihat, Śākvaram[17] is the same as Rathantaram, and Raivatam[18] is the same as Bṛihat.
Haug - Notes
[15]The Vairûpa Sâma is, yadyâva indra te śatam (Sâm. Saṁh. 2, 212-13).
[16]The Vairâjâ Sâma is, pibâ somam indra mandatu (Sâm. Saṁh, 2, 277-79).
[17]The Śâkvara Sâma is, pro ṣvasmâi puroratham (Sâm. Saṁh. 2, 9, 1, 14, 1-3).
[18]The Raivata Sâma is, revatir naḥ sadhamāda (Sâm. Saṁh, 2, 434-36).
मूलम्
यद्वै रथंतरं तद्वैरूपं यद्बृहत्तद्वैराजं यद्रथंतरं तच्छाक्वरं यद्बृहत्तद्रैवतम् ।
विश्वास-प्रस्तुतिः
एवमेते उभे अनवसृष्टे भवतः ।
मूलम्
एवमेते उभे अनवसृष्टे भवतः ।
विश्वास-प्रस्तुतिः
ये वा एवं विद्वांस एतदहरुपयन्त्याप्त्वा वै ते ऽहःशः संवत्सरमाप्त्वा ऽर्धमासश आप्त्वा मासश आप्त्वा स्तोमांश्च च्छन्दांसि चा ऽऽप्त्वा सर्वा देवतास्तप एव तप्यमानाः सोमपीथं भक्षयन्तः संवत्सरमभिषुण्वन्त आसते ।
Haug
Those who, having such a knowledge, begin the Sattra (sacrificial session) on this day, hold their (sacrificial) year in performing austerities, enjoying the Soma draught, and preparing the Soma juice, after having reached the year as divided into half-months, months, and days.
मूलम्
ये वा एवं विद्वांस एतदहरुपयन्त्याप्त्वा वै ते ऽहःशः संवत्सरमाप्त्वा ऽर्धमासश आप्त्वा मासश आप्त्वा स्तोमांश्च च्छन्दांसि चा ऽऽप्त्वा सर्वा देवतास्तप एव तप्यमानाः सोमपीथं भक्षयन्तः संवत्सरमभिषुण्वन्त आसते ।
विश्वास-प्रस्तुतिः
ये वा अत ऊर्ध्वं संवत्सरमुपयन्ति गुरुं वै ते भारमभिनिदधते ।
Haug
When they (those who hold the Sattra) begin the performance of the other part[19] (of the sacrifice), they lay down their heavy burden,
Haug - Notes
[19]This sense is implied in the words, ata ûrdhvam, “beyond this,” i. e, beyond the ceremonies commencing on the ārambhaṇiya day of the Sattra. The first six months of the sacrificial session lasting all the year, are the first, the second six months the other turn; in the midst of both is the Viṣuvan day (see 4, 18.), i. e., the equator. After that day the same ceremonies begin anew, but in an inverted order; that is to say, what was performed immediately before the Viṣuvan day, that is performed the day after it, &c.
मूलम्
ये वा अत ऊर्ध्वं संवत्सरमुपयन्ति गुरुं वै ते भारमभिनिदधते ।
विश्वास-प्रस्तुतिः
स वै गुरुर्भारः शृणाति ।
Haug
for the heavy burden (if they are not released) breaks them down.
मूलम्
स वै गुरुर्भारः शृणाति ।
विश्वास-प्रस्तुतिः
अथ य एनं परस्तात्कर्मभिराप्त्वा ऽवस्तादुपैति स वै स्वस्ति संवत्सरस्य पारमश्नुते ।
Haug
Therefore, he who, after having reached this (the central day of the yearly sacrificial session) by means of performing the ceremonies one after the other, begins (the second part of the sacrificial session) by inverting the order of the ceremonies, arrives safely at the end of the year.
मूलम्
अथ य एनं परस्तात्कर्मभिराप्त्वा ऽवस्तादुपैति स वै स्वस्ति संवत्सरस्य पारमश्नुते ।