The Satapatha- Brahmana - Part - 4 -Books 8, 9 and 10 - 8th Kanda -6th and 7th Adhyaya

The Satapatha Brahmana

 

translated by Julius Eggeling

THE SATAPATHA-BRÂHMANA

ACCORDING TO THE TEXT OF THE MÂDHYANDINA SCHOOL

Translated by

Julius Eggeling

 

THE SATAPATHA-BRÂHMANA

ACCORDING TO THE TEXT OF THE MÂDHYANDINA SCHOOL

Translated by

Julius Eggeling

Part IV

Books VIII, IX AND X

Eighth Kanda

 

 

SIXTH ADHYÂYA. FIRST BRÂHMANA.

8:6:1:11. He lays down the Nâkasads (firmament-seated bricks): the firmament-seated ones, assuredly, are the gods. In this (layer) that whole fire-altar becomes completed, and therein these (bricks are) the firmament (nâka), the world of heaven: it is therein that the gods seated themselves; and inasmuch as the gods seated themselves on that firmament, in the world of heaven, the gods are the firmament-seated. And in like manner does the Sacrificer, when he lays down these (bricks), now seat himself on that firmament, in the world of heaven.
8:6:1:22. And, again, why he lays down the Nâkasads. Now at that time the gods saw that firmament, the world of heaven, these Stomabhâgâs 1. They spake,
p. 98
[paragraph continues] 'Think ye upon this, how we may seat ourselves on that firmament, in the world of heaven!' They spake,
p. 99
[paragraph continues] 'Meditate ye! seek ye a layer!' whereby, indeed, they said, 'Seek ye this, how we may seat ourselves on this firmament, in the world of heaven!'
8:6:1:33. Whilst meditating, they saw these bricks, the Nâkasads, and placed them on (the altar): by means of them they seated themselves on that firmament, in the world of heaven; and inasmuch as through them they seated themselves (sad) on that firmament (nâka), in the world of heaven, these are the Nâka-sad (bricks); and in like manner does the Sacrificer, when he lays down these (bricks), now seat himself on that firmament, in the world of heaven.
p. 100
8:6:1:44. He places them in the (four) quarters; for that firmament, the world of heaven, is the quarters: he thus establishes them in the world of heaven. On the range of the Ritavyâs (he places them); for the Ritavyâs (seasonal bricks) are the year, and the world of heaven is the year: it is in the world of heaven he thus establishes them. Within the Stomabhâgâs (he places them); for this is the firmament, the world of heaven: it is therein he thus establishes them.
8:6:1:55. In front he lays down one, with (Vâg. S. XV, 10), 'Queen thou art, the Eastern region,' for a queen indeed the eastern region is;--'The divine Vasus are thine overlords 1,' for the divine Vasus are indeed the overlords of that region;--'Agni is the repeller of shafts,' for Agni, indeed, is here the repeller of shafts;--'The Trivrit-Stoma may uphold thee on earth!' for by the threefold hymn(-form) this one is indeed upheld on earth;--'The Âgya-sastra may support thee for steadiness’ sake 2!' for by the Âgya-sastra it is indeed supported on earth for steadiness’ sake;--'the Rathantara-sâman for stability in the air!' for by the Rathantara-sâman it is indeed established in the air;--'May the Rishis, the first-born, magnify 3 thee among the gods!'--the Rishis, the first-born, doubtless, are the vital airs 4, for they are the first-born Brahman 5;--'with the measure, the width of the sky!'--that is, 'as great as the sky is, so much in width may they broaden thee!'--
p. 101
[paragraph continues] 'And he, the upholder, and the overlord,'--these two are speech and mind, for these two uphold everything here;--'may they all, of one mind, settle thee, and the Sacrificer, on the back of the firmament, in the world of heaven!' as the text, so its import.
8:6:1:66. Then on the right (south) side (he lays down one 1), with (Vâg. S. XV, 11), 'Wide-ruling thou art, the southern region,' for wide-ruling indeed is that southern region;--'The divine Rudras are thine overlords,' for the divine Rudras are indeed the overlords of that region;--'Indra is the repeller of shafts,' for Indra, indeed, is here the repeller of shafts;--'The Pañkadasa-stoma may uphold thee on earth!' for by the fifteenfold hymn it is indeed upheld on earth;--'The Praüga-sastra may support thee for steadiness’ sake!' for by the Praüga-sastra it is indeed supported on earth for steadiness’ sake;--'the Brihat-sâman for stability in the air!' for by the Brihat-sâman it is indeed established in the air;--'May the Rishis, the first-born, magnify thee among gods . . .!' the import of this (and the rest) has been explained.
8:6:1:77. Then behind (he lays down one), with (Vâg. S. XV, 12), 'All-ruling thou art, the western region,' for all-ruling indeed is that western region;--'The divine Âdityas are thine overlords,' for the divine Âdityas are indeed the overlords of that region;--'Varuna is the repeller of shafts,' for Varuna, indeed, is here the repeller of shafts;--'The Saptadasa-stoma may uphold thee on
p. 102
earth!' for by the seventeenfold hymn it is indeed upheld on earth;--'The Marutvatîya-sastra may support thee for steadiness’ sake!' for by the Marutvatîya-sastra it is indeed supported on earth for steadiness’ sake;--'the Vairûpa-sâman for stability in the air!' for by the Vairûpa-sâman it is indeed established in the air;--'May the Rishis, the first-born, magnify thee among the gods . . .!' the import of this has been explained.
8:6:1:88. Then on the left (north) side (he lays down one), with (Vâg. S. XV, 13), 'Self-ruling thou art, the northern region,' for self-ruling that northern region indeed is; 'The divine Maruts are thine overlords,' for the divine Maruts are indeed the overlords of that region;--'Soma is the repeller of shafts,' for Soma, indeed, is here the repeller of shafts;--'The Ekavimsa-stoma may uphold thee on earth!' for by the twenty-one-fold hymn this one is indeed upheld on earth;--'The Nishkevalya-sastra may support thee for steadiness’ sake!' for by the Nishkevalya-sastra it is indeed supported on earth for steadiness’ sake;--'the Vairâga-sâman for stability in the air!' for by the Vairâga-sâman it is indeed established in the air;--'May the Rishis, the first-born, magnify thee among the gods . . .!' the import of this has been explained.
8:6:1:99. Then in the middle (he lays down one 1), with (Vâg. S. XV, 14), 'The sovereign mistress thou art, the Great region!' for the sovereign mistress that great region indeed is;--'the All-gods are
p. 103
thine overlords,' for the All-gods are indeed the overlords of that region;--'Brihaspati is the repeller of shafts,' for Brihaspati, indeed, is here the repeller of shafts;--'The Trinava- and Trayastrimsa-stomas may uphold thee on earth;'--for by the twenty-nine-fold and thirty-three-fold hymns this one is indeed upheld on earth;--'The Vaisvadeva- and Âgnimâruta-sastras may support thee for steadiness’ sake!' for by the Vaisvadeva- and Âgnimâruta-sastras it is indeed supported on earth for steadiness’ sake;--'May the Rishis, the first-born, magnify thee among the gods . . .!' the import of this has been explained.
8:6:1:1010. Thus much, indeed, is the whole sacrifice, and the sacrifice is the self of the gods: it was after making the sacrifice their own self that the gods seated themselves on that firmament, in the world of heaven; and in like manner does the Sacrificer now, after making the sacrifice his own self, seat himself on that firmament, in the world of heaven.
8:6:1:1111. He then lays down the Pañkakûdâ ('five-knobbed') bricks; for the Nâkasads are (parts of) the sacrifice, and so indeed are the Pañkakûdâs the sacrifice: the Nâkasads are these four sacrificial priests together with the Sacrificer as the fifth; and the Pañkakûdâs are the Hotrâs 1. Now the Hotrâs are additional (to the officiating staff, or to the Hotri) and whatever is additional is an excrescence (kûda); and hence, as they are five additional (bricks), they are (called) Pañkakûdâs 2.
p. 104
8:6:1:1212. And, again, as to why he lays down the Nâkasad-Pañkakûdâs;--it is for the sake of completeness; for the Nâkasads are the self, and the Pañkakûdâs the mate, and this, the mate, doubtless, is one half of the self; for when one is with his mate 1, then he is whole and complete.
8:6:1:1313. And, again, as to why he lays down the Nâkasad-Pañkakûdâs;--the Nâkasads are the self, and the Pañkakûdâs are offspring (or subjects) 2. Now progeny is something additional to the self, and whatever is additional is an excrescence; and hence, as they are five additional ones, they are (called) Pañkakûdâs.
8:6:1:1414. And, again, as to why he lays down the Nâkasad-Pañkakûdâs;--the Nâkasads are the regions, and the Pañkakûdâs, too, are the regions: what five regions there are on this side of yonder sun, they are the Nâkasads, and those which are on the other side are the Pañkakûdâs. Now those regions which are on the other side of yonder sun are additional, and what is additional is an excrescence (kûda): and hence, as they are five additional ones, they are called Pañkakûdâs.
8:6:1:1515. And, again, as to why he lays down the Pañkakûdâs. Now, at that time the gods were afraid lest the fiends, the Rakshas, should destroy
p. 105
these worlds of theirs from above. They put those protectors over these worlds, to wit, those shafts and missiles; and in like manner does the Sacrificer now put those protectors over these worlds, to wit, those shafts and missiles.
8:6:1:1616. He places one in front, with (Vâg. S. XV, 15), 'This one in front, the yellow-haired one,'--Agni, no doubt, is in front; and as 'to his saying of him as (being) 'in front,' it is because they take him out (of the Gârhapatya hearth) towards the front 1, and attend upon him towards the front; and as to why he calls him yellow-haired, it is because Agni is, as it were, yellow;--'the sun-rayed one,' for Agni's rays are like those of the sun;--'and Rathagritsa and Rathaugas 2, his commander and his chieftain,' the two spring-months are these two;--'and the nymphs Puñgikasthalâ and Kratusthalâ 3,'--'quarter and intermediate quarter,' said Mâhitthi; but army and battle these two are;--'mordacious beasts the shaft, manslaughter the missile,'--inasmuch as they fight in army and battle, those mordacious beasts are the shaft; 'manslaughter the missile,'--inasmuch as they slay one another, manslaughter is the missile;--'to them be homage!' it is to them he pays homage;--'be they gracious unto us!' they are indeed gracious to him;--'he whom we hate, and he who hates us,
p. 106
him we put into their jaws!' whomsoever he hates, and whoever hates him, him he puts into their jaws. 'N. N. I put into their jaws,' thus he may name him whom he hates, and thereafter he will not be there any more. Let him disregard this also, for indeed marked out of himself is he whom he who knows this hates.
8:6:1:1717. Then on the right (south) side (he places one), with (Vâg. S. XV, 16), 'This one on the right, the all-worker,' the all-worker is this Vâyu (the wind) who blows here, for he makes everything here; and because he speaks of him as (being) 'on the right,' therefore it is in the south that he blows most;--'and Rathasvana (chariot-noise) and Rathekitra (glorious on the chariot), his commander and chieftain;' these are the two summer-months;--'and the two nymphs, Menakâ and Sahaganyâ,'--'quarter and intermediate quarter,' said Mâhitthi; but these two are heaven and earth;--'Goblins the shaft, demons the missile;' for goblins indeed are here the shaft (weapon), and demons the missile;--'to them be homage . . .!' the import of this has been explained.
8:6:1:1818. Then behind (in the west, he lays down a brick), with (Vâg. S. XV, 17), 'This one behind, the all-embracer,'--the all-embracer, doubtless, is yonder sun; for as soon as he rises all this embracing space comes into existence; and because he speaks of him as (being) 'behind,' therefore one sees him only when he goes towards the back (west);--'and Rathaprota (fixed on the chariot) and Asamaratha (of matchless chariot), his commander and chieftain;' these are the two rainy months;--'and the nymphs Pramlokantî (the setting one) and
p. 107
[paragraph continues] Anumlokantî (the rising one),'--'quarter and intermediate quarter,' said Mâhitthi, but they are day and night, for these two set and rise; 'tigers the shaft, snakes the missile,' for indeed tigers are here the shaft, and snakes the missile;--'to them be homage . . .!' the import of this has been explained.
8:6:1:1919. Then on the left (north) side (he places one), with (Vâg. S. XV, 17), 'This one on the left, of ever flowing blessings;' on the left is the sacrifice; and as to why he speaks of it as 'on the left,' it is because the sacrifice is performed from the left (north) side; and as to why he speaks of it as 'of ever-flowing blessings (samyadvasu),' they do indeed flow together (samyanti) to the sacrifice, thinking, 'this is a blessing;'--'and Târkshya and Arishtanemi, his commander and chieftain,' these are the two autumn-months; 'and the nymphs Visvâkî (the all-inclined) and Ghritâkî (the ghee-inclined),'--'quarter and intermediate quarter,' said Mâhitthi, but they are the vedi (altar) and the offering-spoon, for the altar is all-inclined 1, and the offering-spoon is ghee-inclined;--'water the shaft, wind the missile,'--water indeed is here the shaft, and wind the missile, for from this side it blows hot, and from that side cold;--'to them be homage . . .!' the import of this has been explained.
8:6:1:2020. Then in the middle (he lays down one), with (Vâg. S. XV, 19), 'This one above, the boon-bestower 2,' the one above, doubtless, is Parganya (the rain-god); and when he speaks of him as (being)
p. 108
[paragraph continues] 'above,' it is because Parganya is indeed above; and when he calls him the boon-bestower, it is because from there the boon, rain, food for creatures, is bestowed hitherwards;--'and Senagit (the conqueror of armies) and Sushena (leader of a fine army), his commander and chieftain,' these are the two winter-months;--'and the nymphs, Urvasî and Pûrvaskitti,'--'quarter and intermediate quarter,' said Mâhitthi, but they are oblation and dakshinâ (priest's sacrificial fee);--'thunder the shaft, lightning the missile,' for indeed thunder is here the shaft, and lightning the missile;--'to them be homage . . .!' the import of this has been explained.
8:6:1:2121. These, then, are the shafts and missiles which the gods then put as protectors over these worlds, and as to offspring (or subjects 1), they are the commander and chieftain; and as to the mates, they are those nymphs,--having thus become complete with offspring and with mates, the gods seated themselves on that firmament, in the world of heaven; and in like manner does the Sacrificer, having become complete with offspring and a mate, now seat himself on that firmament, in the world of heaven.
8:6:1:2222. Now, these are ten (Nâkasad-Pañkakûdâ) bricks he lays down;--of ten, syllables the Virâg consists, and this layer is virâg (far-shining). There are, however, only five of them, for he lays them down by two and two. And, verily, they are prayers for prosperity to Agni (the fire-altar). He places them in the last layer, for this, the last, layer is the end of Agni: it is thus at the end that he
p. 109
pronounces the prayers for prosperity to Agni. There are five of them, for at the sacrifice there are five prayers for prosperity 1. Between (each) two he throws loose soil, for these two bricks being fires, he does so fearing lest these two fires should blaze up together. And, moreover, loose soil means food: it is thus by means of food that he brings about concord between them.
8:6:1:2323. Now; then, as to the order of proceeding. Having laid down (a brick) in front, he lays down those on the right, behind, on the left, and in the middle. Then the upper ones: having first laid down one in front, he lays down those on the right, on the left, in the middle, and behind. And, indeed, the world of heaven is entered from below, for the gods, having at that time, closed up these worlds on all sides, entered the world of heaven from below; and in like manner does the Sacrificer now, having closed up these worlds on all sides, enter the world of heaven from below.

Footnotes

97:1 The central portion of the fifth layer is here characterised as symbolically representing the firmament, the blue canopy of heaven, and the region of bliss beyond it. The outer rim of this central structure is formed by a continuous ring of twenty-nine Stomabhâgâ (st) bricks representing, it would seem, the horizon on which the vault of heaven rests. There is some doubt as to the exact manner in which this ring of bricks is to be arranged. According to Kâty. Srautas. XVII, 11, 10, fifteen bricks are to he placed south (and fourteen north) of the anûka, or spine (running through the p. 98 centre from west to east). As regards the southern semicircle, the fifteen bricks are to be distributed in such a way that eight fall within the south-easterly, and seven into the south-westerly, quadrant. Some such arrangement as that adopted in the diagram below would seem to be what is intended. It will be seen that this arrangement includes two half-size bricks in the south-easterly

 

quadrant, the one lying immediately south of the 'spine,' and the other immediately east of the 'cross-spine.' It is an awkward fact, however, that one of. the commentators on the Sûtra referred to, states that there are to be two half-foot bricks, (one) on each side of the spine--that is, as would seem, the 'cross-spine.' I cannot but think, however, that this must be a mistake, as otherwise it would seem to make the construction of a continuous ring impossible. Inside this ring, on the adjoining range (viz. the Ritavyâ p. 99 range, being the fifth range from the centre, see the diagram of the first layer, p. 17), five Nâkasads (n) are placed on the spines, with the exception of the eastern one, which is to be placed in the second space north of the spine, that is to say, a foot from it (so as to leave space between it and the spine for the left Ritavyâ; cf. VIII, 7, 1, 11, with note). In the south two half-sized bricks are laid down instead of one full-sized one. All these five bricks are of half the usual thickness so as to allow five others, the Pañkakûdâs (p), being placed upon them. Of the khandasyâs, or bricks representing the metres, only three sets (of three bricks each, viz. a full-sized one flanked on either side by a half-sized one) fall within the circle formed by the stomabhâgâ-ring, viz. the trishtubhs (t), gagatîs (g), and anushtubhs (a). The remaining space in the centre is now filled up by the Gârhapatya hearth, consisting of eight bricks. Thereon is placed a second layer of eight bricks exactly corresponding to the first, and called Punaskiti. This pile (marked by hatching in the sketch) thus rises above the fifth layer by the full depth of a brick. He then lays down the two Ritavyâs (rit) just within the ring on the east side; and the Visvagyotis (v), representing the sun, immediately west of them. Having now filled up the available spaces of the layer with Lokamprinâs, and scattered loose soil on it, he finally lays down two perforated bricks (marked in the sketch by cross-hatching), the Vikarnî and the Svayamâtrinnâ, so that the latter lies exactly in the centre, and the former immediately north of it, over the 'cross-spine.'
100:1 Or, perhaps, 'the Vasus are thy divine overlords;' but see paragraph 9.
100:2 Lit. for unwaveringness (so as not to totter).
100:3 Lit. broaden, widen.
100:4 See VI, 1, 1, 1; VII, 2, 3, 5.
100:5 See VI, 1, 1, 8.
101:1 That is, the southern of the two half-sized ones to be placed in this quarter.
102:1 That is, he lays down a half-sized brick immediately north of the southern one, and thus in the direction of the centre from that brick.
103:1 That is, the offices of Hotrakas, or assistants to the Hotri.
103:2 These bricks would seem to have had some kind of protuberances or bulgings (kûda), or perhaps tufts, resembling a man's crest-lock or top-knot (kûdâ). Possibly, however, these five bricks, p. 104 being placed on the top of the Nâkasads, are themselves here represented as something additional. Such, at any rate, seems to be the definition of the term given in the text above and in parag. 13. The MS. of the commentary reads, 'kâyasya vai tat pâvargitam (!) sa kûdah kesapuñgah.'
104:1 This, doubtless, is here the meaning of mithunam; and similarly in I, 7, 2, 11, we ought to translate, 'The vashatkâra is the mate of those two (anuvâkyâ and yâgyâ).'
104:2 See paragraph 21.
105:1 See p. 3, note 2.
105:2 That is, 'skilled in chariot (-fight),' and 'mighty in chariot (-fight).'
105:3 The meaning of these names is rather obscure: the symbolical explanations 'army and battle' might seem to point to some such meanings as 'grounded on heaps' and 'grounded on intelligence (or plan).'
107:1 That is, extending in every direction, or open (common) to all.
107:2 Lit. 'he whose boons are (bestowed) hitherwards.'
108:1 See paragraph 13.
109:1 Viz. for long life, offspring, cattle, social distinction, and a seat in heaven;--see the Sûktavâka I, 9, 1, 12 seqq.

SECOND BRÂHMANA.

8:6:2:11. He lays down Khandasyâs 2 (bricks pertaining to the metres). Completed now was the entire
p. 110
[paragraph continues] Agni (fire-altar). He now wished for distinction 1; for, indeed, heretofore he was not equal thereto, that he should sustain distinction; whence people here say even to this day, 'This one is not equal to sustain distinction, either in regard to kingship or to headmanship.' The gods bestowed on him this distinction, these Khandasyâs; for the metres (Khandas) are cattle, and cattle are food, and (a position of) distinction is food.
8:6:2:22. He lays down triplets, for the beast is threefold--father, mother, son; and, embryo, amnion, chorion; and food also is threefold--ploughing, rain, seed. One of them is an Atikhandas 2 (excessive metre); for even whilst being one, that one is beyond all the metres. And as to that distinction, it is this great hymn of praise 3; and as to this great hymn of praise, it is these Khandasyâs.
p. 111
8:6:2:33. Gâyatrî verses are the head thereof, Trishtubh verses the body, Gagatî verses the spine, and Paṅkti verses the wings; and of each of those Kakubh verses he takes four syllables 1, and adds them to
p. 112
the Atikhandas: that is just (what makes) that Atikhandas (excessive metre). The others result in Gâyatrîs: this is just that fourscore of Gâyatrîs 1, the Brihatîs (make up) the Bârhata one, and the Ushnihs the Aushniha one. And as to the Vasa hymn 2, the two half-verses, the Aindrâgna (hymn), and the insertion, they are Atikhandas; and as to
p. 113
the Nada-verse 1, the Sûdadohas, the pâda-appendages, and whatever Anushtubh matter there is, they make up the Anushtubhs.
8:6:2:44. Dvipadâ verses are the feet. Thus much is the great hymn of praise, and the great hymn of praise means distinction: the gods bestowed upon him (Agni) all that distinction, and so does this (Sacrificer) bestow upon him all that distinction.
8:6:2:55. And, again, as to why he lays down the Khandasyâs. The gods at that time saw that firmament, the world of heaven, to wit, those Stomabhâgâs, and entered it. Of those entering, Pragâpati entered
p. 114
last; and thus Pragâpati is the same as these Khandasyâs.
8:6:2:66. Gâyatrîs are his head; and as to its being Gâyatrîs, it is because the head is of Gâyatrî nature 1. There are three, for the head is threefold. He places them on the forepart (of the altar), for the head (of the animal or bird) is in front.
8:6:2:77. Trishtubhs are the chest: he places them on the range of the two Retahsik; for the Retahsik are the ribs, and the ribs lie against the chest.
8:6:2:88. Gagatîs are the hips; at whatever distance from the naturally-perforated (central) brick he places the Trishtubhs in front, at the same distance from it he places the Gagatîs behind; for that naturally-perforated brick is this vital air in the middle (of the body), and as far from that vital air as the chest is in front, so far are the hips behind.
8:6:2:99. Anushtubhs are the thighs: he places them close to the Gagatîs, and thereby places the thighs close to the hips.
8:6:2:1010. Brihatîs are the ribs, Kakubhs the breast-bone. The Brihatîs he places between the Trishtubhs and Kakubhs, whence these ribs are fastened on both sides, on the breast-bone and the costal cartilages 2.
8:6:2:1111. Ushnihs are the neck: he places them close to the Gâyatrîs, and thereby places the neck close to the head.
8:6:2:1212. Paṅktis are the wings: and as to their being
p. 115
[paragraph continues] Paṅktis, it is because the wings are of Paṅkti (fivefold) nature. He places them sideways, for these wings are sideways. Whatever metre is larger that he places on the right side: he thus makes the right half of the animal the stronger, and hence the right side of an animal is the stronger.
8:6:2:1313. An Atikhandas is the belly; for the metres are cattle, and cattle are food, and food is (what fills) the belly, because it is the belly that eats the food: hence when the belly gets the food, it becomes eaten and used up. And inasmuch as this (brick) eats (atti) the metres (khandas), the cattle, it is called Attikhandas, for Attikhandas is really what is mystically called Atikhandas; for the gods love the mystic.
8:6:2:1414. A (brick) covered with loose soil is the womb. These two he lays close to each other, for the belly and the womb are close to each other. They are connected with loose soil, for loose soil means flesh, and both the belly and the womb are connected with flesh. The former is an Atikhandas, the latter a soil-bedded one (purîshavatî), for the belly is higher, and the womb lower.
8:6:2:1515. He places them so as to extend eastwards, for in an easterly direction 1 this Agni (fire-altar) is built; and, moreover, in one moving forward, both the belly and the womb are moving forward. Outside the Stomabhâgâs (he places them), for the Stomabhâgâs are the heart, and the heart is highest, then (comes) the belly, then the womb.
8:6:2:1616. He places them south of the naturally-perforated (brick). Now, in the first layer, he places
p. 116
both the belly and the womb north of the naturally-perforated one 1; for that naturally-perforated one, indeed, is what this vital air in the middle (of the body) is: he thus places the belly and the womb on both sides of that (central) vital air, and hence the belly and the womb are on both sides of that central vital air.
8:6:2:1717. The Dvipadâs are the feet (the stand);--and as to its being Dvipadâs (verses of two feet), it is because the feet are a pair. There are three (such verses), for a stand 2 (tripod) is threefold. He lays them down at the back, for the feet are at the back (of the body).
8:6:2:1818. That body of his (Agni) is well-made;--and, indeed, for whomsoever they thus make that body of his so as to be well-made, he becomes possessed of that body of his as a well-made one; but for whomsoever they make it otherwise than that, for him they make that body of his so as to be ill-made, and he becomes possessed of an ill-made body.
8:6:2:1919. It is with reference to this that these two sâma-nidhanas (finales of sâman-hymns) are uttered,--'The light (is) in the highest heaven of the gods,' and, 'The gods (are) in the highest heaven of the
p. 117
light;'--for when on that occasion the gods were entering (heaven), Pragâpati was the last to enter: that is why he says, 'The light (is) in the highest heaven of the gods.' And as to why he says, 'The gods (are) in the highest heaven of light,'--the light, doubtless, is this Agni (the fire-altar), and it is on his highest layer that all the gods have thus entered: this is why he says, 'The gods are in the highest heaven of light.'

Footnotes

109:2 The Khandasyâs represent the principal metres, the formulas used in laying down the bricks being composed in the respective metres. They consist of ten sets of three bricks each, representing the ten metres, and an additional (thirty-first) brick representing the Atikhandas, or redundant metre. Each of the ten sets consists of a central brick of full size (a foot square) placed on one of the two spines, and flanked on the two sides not in contact with the spines by two half-size bricks, viz.:--1. gâyatrî at the east end of the 'spine'; 2. trishtubh on the Retahsik range (joining the p. 110 Gârhapatya on the front, or east, side); 3. gagatî, on the Retahsik range (joining the Gârhapatya on the west side); 4. anushtubh, immediately behind (west) of the preceding set; 5. brihatî, immediately in front (east) of the Ashâdhâ range (on which the ring of Stomabhâgâs lies); 6. ushnih, immediately behind (west of) the Gâyatrîs; 7. kakubh, immediately in front of the brihatî bricks; 8. paṅkti, at the right (south) end of the 'cross-spine'; 9. padapaṅkti, at the left (north) end of the 'cross-spine'; 10. the single atikhandas, immediately in front (east) of the fifth Asapatnâ (see p. 84, note 1); 11. (three) dvipadâ at the back, or west, end of the 'spine.'
110:1 That is, a position of honour, or dignity (srî).
110:2 By the metres, here and in the sequel, we have to understand bricks laid down with verses of the respective metres (Vâg. S. XV, 20 seq.).
110:3 That is, the so-called Great Litany (mahad uktham) recited, by the Hotri, in response to the Mahâvrata-sâman, or Chant of the Great Rite, at the midday service of the last but one day--the so-called Mahâvrata day--of the sacrificial session called 'Gavâm ayanam,' or 'cows’ walk.' The Great Litany consists of numerous p. 111 hymns, and some detached verses and prose formulas; the whole matter recited being stated to amount to as many syllables as would make up a thousand Brihatî verses (of thirty-six syllables each)--or 36,000 syllables in all. From an analysis I have made of the Mahad uktham (or Brihad uktham, as it is also called) as contained in MS. Ind. Off. 1729 D, I find it very difficult to check the accuracy of this statement; my own calculation yielding somewhere about 37,200 syllables. By leaving out of account the prose formulas, as well as certain repetitions, this gross amount might, however, be reduced to something approximating the stated number of syllables; and, indeed, the calculation was probably not meant to be a strictly accurate one. Cf. II, 3, 3, 19, 20 (where read Litany, instead of Chant), part ii, p. 430. See also IX, I, 1, 44; 3, 3, 19; 5, 2, 12.
111:1 The three Kakubh verses (Vâg. S. XV, 38-40) consist each of three pâdas, of eight, twelve, and eight syllables respectively, making together twenty-eight syllables. In muttering these verses, whilst laying down the Kakubh bricks, he is to omit four syllables from the middle pâda of each verse (so as to make it equal to the other two pâdas), and mutter the words thus omitted at the beginning of the verse (XV, 47) used in laying down the Atikhandas brick. The syllables omitted make up complete words in each case, viz. 'bhadrâ râtih' at the beginning of the middle pâda of the first verse, 'vritratûrye' at the end of the middle pâda of the second verse, and 'ava sthirâ' at the beginning of the second pâda of the third verse. The remaining portions of the Kakubh verses consist each of twenty-four syllables, or a Gâyatrî verse. The references here made to the different parts of the Mahad uktham are not quite clear, and seem to point to a somewhat different arrangement of that sastra from that known from the Aitareyâranyaka and the Sâṅkhâyana-sûtra. The head, indeed, consists of Gâyatrî verses, viz. Rig-veda I, 7., either the whole, or, according to some, only certain verses of it; the first three, or nine, verses also forming the opening triplet, or triplets, of the Mahâvrata-sâman, the chanting of which precedes the recitation of the Great Litany.--For the trunk (âtman) consisting of trishtubh verses, see p. 113, note 1. The Paṅkti verses, on the other hand, said to form the wings, would seem to be Rig-veda VIII, 40 (consisting of mahâpaṅktis), p. 112 which in the Aitareya arrangement forms the thighs, whilst Sâṅkhâyana makes it part of the tail; and the Gagatîs here referred to as constituting the spine would seem to be X, 50, which immediately follows the hymn just referred to, and is not otherwise identified with any special part of the body. The MSS. of Harisvâmin's commentary are unfortunately hopelessly corrupt in this place.
112:1 The Great Litany begins with seven sets of hymns and verses, meant symbolically to represent certain parts of Agni-Pragâpati's bird-shaped body which the ceremony is intended to reconstruct, viz. the trunk, neck, head, the roots (sinews) of the wings, the right and left wings, and the tail, between each two of which the so-called Sûdadohas verse (Rig-veda VIII, 69, 3), meant to represent the vital air pervading the body, is inserted, as it also is between (and before) the succeeding parts. In the first place there follow three eighties of triplets (or, 3 sets of 240 verses each) in the Gâyatrî, Brihatî and Ushnih metres respectively. Then comes the Vasa hymn representing the belly, and finally a course of recitations (beginning with hymn VIII, 40) forming the thighs. For the part which the number eighty plays in the Agnikayana ceremony, see Weber, Ind. Stud. XIII, p. 167. The term for 'eighty,' viz. 'asîti,' gives rise to a constant etymological play. Sâyana, on Aitareyâranyaka I, 4, 3, 1, takes it in the sense of 'food' (cf. above, VIII, 5, 2, 17); whilst the Âranyaka itself takes it in that of 'obtainment':--yad evâsmin loke yaso, yan maho, yan mithunam, yad annâdyam, yâ ’pakitis tad asnavai, tad âpnavâni, tad avarunadhai, tan me ’sad iti.
112:2 This is the hymn Rig-veda VIII, 46, ascribed to Vasa Asvya, and remarkable for the variety of metres in which the different verses are composed. In the Aitareya recension of the Mahad uktham (which is followed in the MS. of this sastra referred to in the preceding notes) only the first twenty verses are recited, but verse 15 being divided into two verses, a dvipadâ and an ekapadâ, they are thus made to consist of twenty-one verses.
113:1 The Nada-verse, Rig-veda VIII, 69, 2 (in the ushnih metre) deriving its name from its first word 'nadam,' plays a peculiar part in the recitation of the Great Litany. The opening set of recitations, representing the trunk, consists of twenty-two trishtubh verses; these are recited in such a way that after each pâda (or quarter of a verse) one of the four pâdas of the Nada-verse is inserted. The chief object of this insertion seems to be a metrical one, viz. that of making each two pâdas (trishtubh = eleven, and ushnih = seven syllables) to form half a brihatî verse (eighteen syllables), the whole Litany being computed by brihatî verses. Moreover, of v. 3 of the first Trishtubh hymn of this set (Rig-veda X, 120) only the first two pâdas are recited at this stage (whilst the remaining two are recited in different places later on), and this half-verse is followed by a brihatî and a satobrihatî pâda (VII, 32, 23 c, and VI, 46, 2 c), after which the recitation proceeds with verse 4 of the first hymn. This seems to account for one of the two half-verses here referred to, whilst the other would seem to be VII, 20, 1 a, b, recited later on in the sastra. Cf. Prof. F. Max Müller's translation of Aitareyâr., Sacred Books of the East, vol. i, p. 181 seqq.--The Aindrâgna hymn is VIII, 40, 1-9; 11; 12, being the first hymn of the portion representing the thighs. It consists of ten mahâpaṅkti verses (6 × 8 syllables)--each of which is split up into two Gâyatrî verses (3 × 8 syllables)--and one trishtubh verse.--The chief anushtubh verses are those of Rig-veda I, 11, 1-8, which are recited in a peculiar way (towards the end of the sastra), the last pâda of each verse interchanging with the first pâda of the next verse.
114:1 Either because the Gâyatrî is the foremost and noblest of metres (whence its symbolical connection with the priestly office and caste), and the one used for the first stoma at the Soma-sacrifice; or on account of its being best adapted for singing. For the threefold nature of the head, as consisting of skin, bone, and brain, see XII, 2, 4, 9.
114:2 That is, on both sides of the chest; see XII, 2, 4, 11, with note.
115:1 Or, as one tending (flying) eastwards.
116:1 According to VII, 5, I, 38, the fire-pan is supposed to represent the belly, and the mortar the yoni; and these two were, in the first layer, placed north of the svayam-âtrinnâ, or naturally-perforated brick, so as to leave the space of a full brick between them and that central brick of the layer; cf. VII, 5, I, 13. In the sketch of the central part of the first layer (p. 17), the two northernmost bricks, marked p, represent the fire-pan and mortar.
116:2 That is, the feet and back part of the body, or the tail, the latter, in a sitting bird forming, as it were, a third foot or support to the body

THIRD BRÂHMANA.

8:6:3:11. He lays down the Gârhapatya. For the gods, having obtained this much, thought they had succeeded. They spake, 'Whereby have we succeeded in this?'--'By means of the Gârhapatya,' they said; 'for, after building the Gârhapatya 1 and mounting thereon, we saw the first layer, from the first (we saw) the second, from the second the third, from the third the fourth, from the fourth the fifth, and from the fifth this one.'
8:6:3:22. They spake, 'Think ye upon this, how there may be success here for us!' They spake, 'Meditate ye (kit)!' whereby, indeed, they meant to say, 'Seek ye a layer (kiti)! seek ye whereby there may be success here for us!'
8:6:3:33. Whilst meditating, they said this: 'Let us bring this one here and put it on (the fire-altar)!' Having brought this (Gârhapatya) here, they put it
p. 118
on. They disputed about it:--in the front part (of the fifth layer) the Vasus, on the right side the Rudras, on the hind part the Âdityas, on the left side the Maruts, and above it the Visve Devâs said. 'Here let us lay it down! here. let us lay it down!'
8:6:3:44. They spake, 'Let us lay it down in the middle: when laid down in our midst, it will belong to all of us.' They laid it down in the middle (of the fifth layer), and thus they laid that success into the self (or the body of the altar);--in the middle (they laid it): they thus laid that success into the very middle of (Agni's and their own) self. And in like manner does the Sacrificer, when he lays down the Gârhapatya, lay that success into (his own) self; and (by laying it down) in the middle, he lays that success into the very middle of the self.
8:6:3:55. And, again, as to why he lays down the Gârhapatya. The Gârhapatya, doubtless, is food, and this built Agni is an eater: it is to the eater he thus offers that food;--in the centre (he lays down the Gârhapatya): in the very middle (of the body) he thus lays food into him.
8:6:3:66. And, again, as to why he lays down the Gârhapatya. The world of the gods, doubtless, is the Vedi (altar-ground); but that (original Gârhapatya) is built up outside the Vedi: thus, when he brings it here and lays it down (on the fire-altar), he then establishes it (or him, Agni) on the Vedi, in the world of the gods.
8:6:3:77. And, again, as to why he lays down the Gârhapatya. The lotus-leaf 1, doubtless, is a womb, but
p. 119
that (Gârhapatya) is built up outside the womb, and outside of the womb indeed takes place that performance regarding the fire-altar which takes place prior to the (laying down of the) lotus-leaf: thus, when they bring it (the Gârhapatya) here and lay it down, he then establishes it in the womb. on the lotus-leaf; and thus indeed it is not outside. Eight bricks he lays down: the significance of this has been explained 1. He builds it up with the same formulas and in the same order, for this one is the same as that (former Gârhapatya Agni) he thus brings it (or him) here and lays it down.
8:6:3:88. He then lays down the Punaskiti 2. Now at that time the gods, having built the Gârhapatya, did not find success therein; for the Gârhapatya pile is a womb, and success in a womb consists in seed, in generative power; and in this womb they saw no seed, no generative power.
8:6:3:99. They spake, 'Think ye upon this, how we may lay seed and generative power into this womb!' They spake, 'Meditate ye!' whereby, indeed, they meant to say, 'Seek ye a layer! seek ye that we may lay seed and generative power into this womb!'
8:6:3:1010. Whilst meditating, they saw this Punaskiti, and put it on (the Gârhapatya), and thereby laid seed and generative power into this womb;--in the centre (they placed it): they thus laid seed and
p. 120
generative power into the very middle of this womb. And in like manner does the Sacrificer now, when he lays down the Punaskiti, lay seed and generative power into this womb;--in the centre (he lays it down): he thus lays seed and generative power into the very middle of this womb.
8:6:3:1111. Now some lay it down on the hind part (of the bird-like altar), because it is from the hind part that seed is introduced,--(to wit) on the juncture of the tail (and the body), for it is from (the part near) the tail that seed is introduced. Let him not do this, for they who do this lay seed and generative power outside the womb; but let him rather place it in the centre: he thus lays seed and generative power right into the womb.
8:6:3:1212. He lays down eight bricks,--the Gâyatrî (metre) consists of eight syllables, and Agni (the fire-altar) is of Gâyatrî nature: as great as Agni is, as great as is his measure, so great he thus introduces him in the form of seed. Five times he 'settles' it,--of five layers consists the fire-altar, five seasons make a year, and Agni is the year: as great as Agni is, as great as is his measure, by so much he thus introduces him in the form of seed. Eight bricks he 'settles' five times, that makes thirteen,--thirteen months make a year, and there are thirteen 'layer-fillings' of the altar: as great as Agni is, as great as is his measure, so great he thus becomes.
8:6:3:1313. And as to why he lays down the Punaskiti. Now, in laying down the Gârhapatya (hearth) upon the Âhavanîya, he surely does what is improper; but when he lays down the Punaskiti he thereby brings this Agni (or altar) that has been built, and builds it up again thereon; and because he again
p. 121
[paragraph continues] (punas) builds up (ki) that (Agni) already built, therefore (this is called) Punaskiti.
8:6:3:1414. Now some lay down the Gârhapatya on the hind part, and the Punaskiti on the front part (of the built altar), for these two are the Âhavanîya and the Gârhapatya, and these two fires are (placed) in this way 1. Let him not do this, for the Gârhapatya is this (terrestrial) world, and the Âhavanîya is the sky; and above this (earth) surely is yonder (sky); let him therefore place it (the Punaskiti) on the top of that (Gârhapatya).
8:6:3:1515. And as to why he lays down both the Gârhapatya and the Punaskiti. These two, doubtless, are the Vedi and the Uttaravedi (high-altar) of Agni. Now those two former (altars of this kind) which he throws up 2 belong to the Soma-sacrifice, but these belong to the fire-altar; and when, after laying down these two; he deposits Agni (the fire) thereon, then he establishes him both on the Vedi and the Uttaravedi.
8:6:3:1616. And, again, as to why he lays down the Punaskiti. This, doubtless, is a repeated sacrifice (punaryagña), and higher (than the ordinary sacrifice) is this worship of the gods: he thus sets up a repeated sacrifice, and the higher worship of the gods; and the repeated sacrifice inclines (accrues) to him.
8:6:3:1717. And, again, as to why he lays down the
p. 122
[paragraph continues] Punaskiti. This (altar), doubtless, is that same Agni whom in the beginning the vital airs, the Rishis, made up 1. He now builds him up again; and inasmuch as he again (punas) builds up (ki) that (Agni) already built, therefore also it is (called) Punaskiti.
8:6:3:1818. [He lays down the first brick, with, Vâg. S. XV, 49], 'With what fervour the Rishis entered upon the sacrificial session,'--he thereby means those Rishis (the vital airs);--'kindling the fire and gaining the light,'--that is, 'kindling the fire, and gaining the heavenly world;'--'upon that firmament I place the Fire,'--the firmament, doubtless, is the heavenly world;--'whom thinkers call the straw-spreader,'--the thinkers (or men) are they who are wise; and 'straw-spreader' he says, because he (Agni) has ever the (sacrificial) straw spread for him.
8:6:3:1919. [The second brick, with, Vâg. S. XV, 50], 'With our wives let us follow him, O gods! with our sons and brothers, or our golden treasures;'--that is, 'let us follow him with our all;'--'gaining the firmament in the world of righteousness;'--the firmament, doubtless, is the heavenly world: thus, 'gaining the heavenly world in the world of righteousness;'--'above the third luminous back of the sky,'--for this, indeed, is the third luminous back of the sky where this (Agni) now burns 2.
p. 123
8:6:3:2020. [The third brick, with, Vâg. S. XV, 51], 'Unto the centre of speech did he mount, the nimble,'--for this, indeed, is the centre of speech where he now is built up; and 'the nimble (bhuranyu),' that is, 'the sustainer 1 (bhartar);'--'this Agni, the good lord, the heedful,'--that is, 'this Agni, the lord of the good, the heeding one;'--'established upon the back of the earth, he the brilliant,'--that is, 'established on the back of the earth, the shining one;'--'let him tread under foot any hostile!'--that is, 'let him tread under foot all evildoers.'
8:6:3:2121. [The fourth brick, with, Vâg. S. XV, 52], 'This Agni, the most mettlesome bestower of strength,'--that is, 'the most vigorous bestower of strength; may he glow a thousandfold, unremitting,'--that is, 'may he shine a thousandfold, not unheedful;'--'blazing in the middle of the sea,'--the sea, doubtless, means these worlds: thus, 'shining in these worlds;'--'go forth to the divine abodes!'--that is, 'go forth to the heavenly world!'
8:6:3:2222. [The fifth brick, with, Vâg. S. XV, 53], 'Gather ye together! draw ye nigh together!'--he thereby says to those Rishis, 'Gather ye him together! draw ye nigh to him together!'--'Make ye Agni's 2 paths to lead to the gods!'--as the text so the meaning;--'making the parents
p. 124
young again,'--the young parents, doubtless, are speech and mind, and these two fires also are speech and mind;--'in thee hath he spun out this thread,'--he thereby means that thread (of the sacrifice) which has been spun out by the Rishis.
8:6:3:2323. [The sixth brick, with, Vâg. S. XV, 54], 'Awake, O Agni, and be watchful!'--he thereby says to this Agni, 'Wake thou over this one 1, and watch thou over him! Wish and fulfilment, meet ye and he together 2!'--as the text, so the meaning;--'Upon this, the higher seat,'--the higher seat, doubtless, is the sky;--'sit ye down, O All-gods, and the Sacrificer!'--he thereby makes the Sacrificer sit down together with the Visve Devâs.
8:6:3:2424. [The seventh brick, with, Vâg. S. XV, 55], 'Whereby thou carriest a thousand, whereby, O Agni, all wealth,'--for that, indeed, is his most acceptable power whereby he carries a thousand, and all wealth;--'thereby lead thou this sacrifice of ours unto the light to go to the gods!'--that is, 'thereby lead thou this our sacrifice to the heavenly world to go to the gods.'--[The eighth brick, with, Vâg. S. XV, 56], 'This is thy natural womb . . .;'--the meaning of this has been
p. 125
explained 1. Eight bricks he lays down: the meaning of this also has been explained 2.

Footnotes

117:1 For the building of the separate Gârhapatya hearth, on which the sacred fire was transferred from the Ukhâ (fire-pan), see part iii, p. 298 seq.; its sketch, p. 302. A similar hearth is now built on the fifth layer of the Âhavanîya fire-altar.
118:1 For the lotus-leaf, which is the first thing laid down in the centre p. 119 of the altar-site on which the (Âhavanîya) altar is to be raised, see VII, 4, 1, 7 seqq. The Gârhapatya had been built previous to that (VII, 1, 1, 1 seqq.).
119:1 See VII, 1, 1, 19 seqq.
119:2 The Punaskiti (re-piling) is a second pile or layer of eight bricks corresponding exactly to the first, and placed thereon.
121:1 In the ordinary sacrifices the Gârhapatya hearth is placed behind (west of), and the Âhavanîya on the front (or east) end of, the Vedi.
121:2 That is, at the performance of an ordinary Soma-sacrifice. For the vedi and uttaravedi on that occasion, see III, 5, 1, 1 seq.; 12 seqq. (part ii, p. 111 seqq.)
122:1 See part iii, p. 143.
122:2 That is, on this altar where the fire will soon be burning. It seems also to refer to the sun burning over the third heaven--as the counterpart of the Agni of the fire-altar.
123:1 That is, the sustainer of the world (gagad-bhartar), according to Mahîdhara; an etymological play on the word 'bhuranyu.'
123:2 The texts have 'agne,' O Agni! the verbal form 'krinudhvam' being explained by Mahîdhara as an irregular singular form for 'krinu,' (make thou). The verse seems, however, corrupt.
124:1 The author (not Mahîdhara) seems rather to take 'udbudhyasva' in a transitive sense ('wake thou him'), as Mahîdhara certainly does the second imperative 'pratigâgrihi,' 'make him (the Sacrificer) careful!'
124:2 The text has the 2nd person dual, which Mahîdhara explains by the 3rd dual (yagamânena saha samsrishte bhavatâm--'May the two become united with the Sacrificer'), because of the nominative 'ishtâpûrve,' instead of the vocative.

SEVENTH ADHYÂYA. FIRST BRÂHMANA.

8:7:1:11. He lays down two Ritavyâ (seasonal bricks). The seasonal (bricks) are the same as these seasons: it is the seasons he thereby lays down. And, indeed, the seasonal ones are everything here, for the seasonal ones are the year, and the year is everything here: he thus lays down everything here. And generative power they also are,--for the seasonal ones are the year, and the year means generative power: it is generative power he thus lays down (or bestows on Agni and the Sacrificer).
8:7:1:22. And, again, as to why he lays down seasonal (bricks),--the seasonal (ones) are the nobility and these other bricks are the peasantry: he thus places the nobility as the eater among the peasantry. He lays down (some of) them in all the layers: he thus places the nobility as the eater among the whole people 3.
8:7:1:33. And, again, as to why he lays down seasonal (bricks),--this fire-altar is the year, and it is joined together by means of the seasonal (bricks): he thus makes the year continuous, and joins it together, by means of the seasons. These (formulas of the seasonal bricks) begin in a different way, but end in the same way; for the seasons were created, and, when created, they were different.
8:7:1:44. They spake, 'While being thus, we shall not be
p. 126
able to procreate: let us unite with our forms!' They united in each single season with their forms, whence there is in each single season the form of all the seasons. As to their (formulas) beginning in a different way, it is because they were created different (or separately); and as to their ending in the same way, it is because they united with their forms.
8:7:1:55. He lays them down, with (Vâg. S. XV, 57), 'Tapa and Tapasya, the two dewy seasons,'--these are the names of these two: it is thus by their names that he lays them down. Tapa (the burner), doubtless, is yonder sun: from him these two seasons are not separated; and inasmuch as these two seasons are not separated from him, they are called Tapa and Tapasya.
8:7:1:66. 'Agni's coupling-link thou art,'--this fire-altar is the year, and it is joined together by means of the seasonal (bricks): he thus makes the year continuous, and joins it together by means of the seasons;--'May Heaven and earth fit into one another! may the waters and plants fit into each other!'--he thereby makes everything here 1 to fit in by means of the seasons:--'May the fires fit into one another, each singly, working harmoniously together for my supremacy!'--for these single bricks are the same as those fires: he thus says this so that they may fit in with each other for the supremacy of those two seasons:--'whatever fires there are, at one with each other, within these two, Heaven and Earth;'--as the text is, so is its meaning;--'let them draw
p. 127
together, fitting in with the two dewy seasons, even as the gods draw together unto Indra;'--that is, 'even as the gods are drawing together round Indra, so may they draw together for supremacy round these two seasons.' Two bricks there are, because the season consists of two months. Only once he 'settles' them: he thereby makes the season to be one.
8:7:1:77. And as to why he now lays down these two;--this fire-altar is the year, and the year is these worlds: the fifth layer of this (altar) is the sky, and the dewy season of this (year) is the sky; and when he now lays down these two (bricks), he thereby restores to his (Agni's) body what these two are thereto: this is why he now lays down these two (bricks).
8:7:1:88. And, again, as to why he now lays down these two;--this Agni (the fire-altar) is Pragâpati (the lord of generation), and Pragâpati is the year: the fifth layer is his (Agni's) head, and the dewy season is its (the year's) head; and when he now lays down these two (bricks), he thereby restores to his (or its) body what these two are thereto: this is why he now lays down these two (bricks).
8:7:1:99. He lays down the two seasonal ones prior to the naturally-perforated one and to the Visvagyotis; for the last naturally-perforated one is the sky 1, and the last Visvagyotis 2 (all-light brick) is
p. 128
the sun: he thus places the seasons on this side of the sky and the sun; whence the seasons are on this side thereof. But generative power there also is (in these seasonal bricks) 1: he thus places generative power on this side of the sky and the sun; whence procreation takes place only on this side of them, but stationary, indeed, is procreation beyond them, for just as many gods as there were of old, so many there are now.
8:7:1:1010. Now, the (first) two seasonal (bricks) he lays down subsequently to the first naturally-perforated one, and to the first Visvagyotis; for the first naturally-perforated one is this (earth), and the first Visvagyotis is Agni: thereupon he places the seasons, whence the seasons are upwards from this (earth). But generative power there also is therein: he thus places generative power above this (earth); whence procreation only takes place above (upon, not under) this (earth).
8:7:1:1111. Let him not derange these (seasonal bricks) 2 lest he should derange the seasons, for deranged are
p. 129
the seasons for him who dies: hence, in whatever place he lays down the first two, there let him lay down all.
8:7:1:1212. But the seasonal (bricks), indeed, are also these (three) worlds: by the (different) layers he thus builds up these worlds one above the other. And the seasonal (bricks), indeed, are also the nobility: by the (different) layers he thus builds up the nobility above (the peasantry). And the seasonal ones, indeed, are also the year: by the (different) layers he thus builds up the year. Let him not thereafter place over them any other brick with a sacrificial formula, lest he should place the peasantry above the nobility.
8:7:1:1313. Now these same (bricks) are indeed steppingstones, for by means of the seasonal (bricks) the gods then stepped over these worlds, hath from hence upwards and from above downwards: and in like manner does the Sacrificer now, by means of the seasonal (bricks), step over these worlds, both from hence upwards and from above downwards.
8:7:1:1414. Now, the Karakâdhvaryus lay down here yet other 'stepping-stones'; but let him not do so, for they do what is redundant, and these are indeed (all) the stepping-stones.
8:7:1:1515. He then lays down a Visvagyotis (all-light brick);--the last Visvagyotis, doubtless, is the sun, for in yonder (celestial) world the sun, indeed, is 'all the light': it is the sun he thereby sets up.
8:7:1:1616. And, again, as to why he lays down a Visvagyotis:--the Visvagyotis, doubtless, means progeny, for progeny indeed is all the light:--he thus lays generative power into it (or into him, Agni and the Sacrificer).
p. 130
8:7:1:1717. He lays down the Visvagyotis prior to the naturally-perforated one;--for the last naturally-perforated one is the sky, and the last Visvagyotis is the sun: he thus places the sun on this side (below) the sky, whence he burns only on this side thereof. But there also is generative power therein: he thus places generative power on this side of the sky, whence procreation takes place only on this side thereof.
8:7:1:1818. Now the (first) Visvagyotis he lays down subsequent to the first naturally-perforated one; for the first naturally-perforated one is this (earth), and the first Visvagyotis is Agni: he thus sets up Agni upwards from this (earth), whence the fire blazes upwards from here. But there also is generative power therein: he thus places generative power above this (earth), whence procreation only takes place above this (earth).
8:7:1:1919. And the (second) Visvagyotis he lays down subsequent to the second naturally-perforated one (in the third, or central) layer; for the second naturally-perforated one is the air, and the second Visvagyotis is Vâyu (the wind): he thus places the wind in the air, whence that wind (has his abode) in the air.
8:7:1:2020. These (three) then are the lights;--and when he lays down these (three Visvagyotis bricks) in this way, he thereby sets up those same lights so as to face each other; and hence the fire blazes upwards from this (earth), and yonder sun shines downwards, and that wind blows sideways in the air.
8:7:1:2121. [He 'settles' the Visvagyotis, with, Vâg. S. XV, 58], 'May Parameshthin settle thee'--for Parameshthin saw this fifth layer;--'on the back
p. 131
of the sky, thee, the luminous one!'--for on the back of the sky is yonder luminous sun.
8:7:1:2222. 'For all out-breathing, and off-breathing, and through-breathing,'--for the Visvagyotis is the breath, and breath, indeed, is (necessary) for everything here;--'bestow thou all the light!'--that is, 'bestow thou the whole (or every) light;'--'Sûrya is thine overlord,'--he thereby makes Sûrya (the sun) its overlord. Having 'settled' it, he pronounces the Sûdadohas on it: its (symbolical) meaning has been told 1.
8:7:1:2323. Now, these (bricks) are indeed stepping-stones, for by means of the Visvagyotis (bricks) the gods then stepped over these worlds, both from hence upwards, and from above downwards: and in like manner does the Sacrificer now, by means of the Visvagyotis, step over these worlds, both from hence upwards, and from above downwards.
8:7:1:2424. Now, the Karakâdhvaryus lay down here yet other 'stepping-stones'; but let him not do so, for they do what is redundant, and these are indeed the stepping-stones.

Footnotes

125:3 Or, he places the chieftaincy in every clan.
126:1 Or, all this universe.
127:1 For the symbolic meaning of the three svayam-âtrinnâs, as the central bricks of the first and third layers, and the one lying on the centre of the fifth layer, see part iii, p. 155, note 8.
127:2 On the three Visvagyotis bricks, placed in the same layers, as representing the gods Agni, Vâyu and Âditya respectively, see VI, 3, 3, 16; 5, 3, 3.
128:1 Or, But these (bricks) also are (or mean) generative power, cf. paragraph 1.
128:2 That is, he is not to shift them from their proper place, but place each subsequent pair exactly on those laid down before. As a matter of fact, however, these two bricks (if we determine their site by mere calculation) would seem, in the fifth layer, to lie by half a foot further away from the central point, than the Ritavyâs of the other layers do. This is owing to the fact that whilst, in the layers in which a Svayamâtrinnâ lies in the middle, only one half of these central bricks lie on the east side of the central point, in the present layer the eastern -portion of the Gârhapatya (occupying the central part of the layer) consists of full-sized bricks. This discrepancy of half a foot was probably made good by some space being left, which was afterwards filled up with earth; unless, indeed, the Svayamâtrinnâs, as apparently natural stones, were allowed to somewhat exceed the ordinary size of bricks.
131:1 For this verse see part iii, p. 307, note 2; for its symbolic meaning (as the breath, or vital air) VII, 1, 1, 15; 26. See also VIII, 7, 3, 21, where the verse itself is explained.

SECOND BRÂHMANA.

8:7:2:11. He then lays down a Lokamprinâ 2 (space-filling brick); the Lokamprinâ, doubtless, is yonder
p. 132
sun, for he fills these worlds: it is thus yonder sun he thereby sets up. He lays down this (Lokamprinâ) in all the (five) layers, for those layers are these (three) worlds 1: he thus places the sun in (all) these worlds, whence he shines for all these worlds.
8:7:2:22. And, again, as to why he lays down a Lokamprinâ,--the Lokamprinâ, doubtless, is the nobility (or chieftaincy) 2, and these other bricks are the peasants (or clansmen): he thus places the nobility (or chieftain), as the eater, among the peasantry. He lays it down in all the layers: he thus places the nobility, as the eater, among the whole peasantry (or in every clan).
8:7:2:33. Now this is only a single (brick): he thus makes the nobility (or the chieftaincy) and (social) distinction to attach to a single (person). And what second (such brick there is) that is its mate,--a mate, doubtless, is one half of one's own self, for when one is with a mate then he is whole and complete: (thus it is laid down) for the sake of completeness. With a single formula he lays down many bricks 3: he thereby endows the nobility preeminently
p. 133
with power 1, and makes the nobility more powerful than the peasantry. And the other (bricks) he lays down singly, with separate formulas: he thereby makes the peasantry less powerful than the nobility, differing in speech, and of different thoughts (from one another).
8:7:2:44. The first two (Lokamprinâs) he lays down in that (south-east) corner: he thereby places yonder sun in that quarter: from this (earth) he follows him (the sun) from that (place) there 2; from this (earth) he follows him from that (place) there; from this (earth) he follows hire from that (place) there; from this (earth) he follows him from that (place) there.
8:7:2:55. And in whatever place he lays down the first two (bricks), let him there lay down alongside of
p. 134
them the last two (bricks): for (otherwise) having once revolved round these worlds, that sun would not pass by them. Let him lay down the two last alongside the two first by reaching over them: he thus causes that sun to pass by these worlds; and hence that sun revolves incessantly round these worlds again and again (from left) to right.
8:7:2:66. [He lays them down, with, Vâg. S. XV, 59], 'Fill the space! fill the gap!'--that is, 'fill up the space! fill up the gap;'--'and lie thou steady!'--that is, 'and lie thou firm, settled!'--'Indra and Agni, and Brihaspati, have settled thee in this womb;' that is, 'Indra and Agni, and Brihaspati, have established thee in this womb.' Thus (he establishes them) by an anushtubh verse; for the Anushtubh is speech, and Indra is speech, and the space-filler is Indra. He does not settle them, for that (sun) is unsettled. He pronounces the Sûdadohas on them, for the Sûdadohas is vital air: he thus makes him (Agni) continuous and joins him together by means of the vital air.
8:7:2:77. Here now they say, 'How does that Lokamprinâ become of unimpaired strength?' Well, the Lokamprinâ is yonder sun, and he assuredly is of unimpaired strength. And the Lokamprinâ also is speech, and of unimpaired strength assuredly is speech.
8:7:2:88. Having laid down those (bricks) possessed of (special) sacrificial formulas, he covers (the altar) with the Lokamprinâ; for the bricks possessed of formulas mean food, and the Lokamprinâ means the body: he thus encloses the food in the body, whence food enclosed in the body is the body itself.
p. 135
8:7:2:99. Those (bricks) possessed of formulas he places on the body (of the altar) itself, not on the wings and tail: he thus puts food into the body; and whatever food is put into the body that benefits both the body and the wings and tail; but that which he puts on the wings and tail benefits neither the body, nor the wings and tail.
8:7:2:1010. On the body (of the altar) he places both (bricks) possessed of formulas and Lokamprinâs; whence that body (of a bird) is, as it were, twice as thick. On the wings and tail (he places) only Lokamprinâs, whence the wings and tail are, as it were, thinner. On the body (of the altar) he places them both lengthwise and crosswise, for the bricks are bones: hence these bones in the body run both lengthwise and crosswise. On the wings and tail (he places them so as to be) turned away (from the body), for in the wings and tail there is not a single transverse bone. And this, indeed, is the difference between a built and an unbuilt (altar): suchlike is the built one, different therefrom the unbuilt one 1.
8:7:2:1111. The Svayamâtrinnâ (naturally-perforated brick) he encloses with Lokamprinâ (bricks); for the naturally-perforated one is the breath, and the 'space-filler' is the sun: he thus kindles the breath by means of the sun, whence this breath (of ours) is warm. With that (kind of brick) he fills up the whole body: he thereby kindles the whole body by means of the sun, whence this whole body (of ours) is warm. And this, indeed, is the difference between one that will live and one that will die:
p. 136
he that will live is warm, and he that will die is cold.
8:7:2:1212. From the corner in which he lays down the first two (Lokamprinâs) he goes on filling up (the altar) by tens up to the Svayamâtrinnâ. In the same way he goes on filling it up from left to right behind the naturally-perforated one up to (the brick on) the cross-spine 1. He then fills it up whilst returning to that limit 2.
8:7:2:1313. The body (of the altar) he fills up first, for of (a bird) that is produced, the body is produced first, then the right wing, then the tail, then the left (wing): that is in the rightward (sunwise) way, for this is (the way) with the gods, and thus, indeed, yonder sun moves along these worlds from left to right.
8:7:2:1414. The Lokamprinâ, doubtless, is the same as the vital air; he therewith fills up the whole body (of the altar): he thus puts vital air into the whole body. If he were not to reach any member thereof, then the vital air would not reach that member of him (Agni); and whatever member the vital air does not reach, that, assuredly, either dries up or withers away: let him therefore fill up therewith the whole of it.
8:7:2:1515. The wings and tail he builds on to the body, for the wings and tail grow on to the body; but were he first to lay down those (bricks) turned away (from the body), it would be as if he were to take a limb from elsewhere and put it on again.
p. 137
8:7:2:1616. Let him not lay down either a broken (brick) or a black one; for one that is broken causes failure, and sickly is that form which is black: 'Lest I should make up a sickly body,' he thinks 1. Let him not throw aside an unbroken (brick), lest he should put what is not sickly outside the body. Whatever (bricks), in counting from the dhishnya hearths, should exceed a Virâg 2, and not make up another, such (bricks) indeed cause failure: let him break them and throw them 3 (ut-kir) on the heap of rubbish (utkara), for the heap of rubbish is the seat of what is redundant: thus he thereby settles them where there is. the seat of that which is redundant.
8:7:2:1717. Now, then, of the measures of the bricks. In the first and last layers let him lay down (bricks) of a foot (square), for the foot is a support; and the hand is the same as the foot. The largest (bricks) should be of the measure of the thigh-bone, for there is no bone larger than the thigh-bone. Three layers should have (their bricks) marked with three lines, for threefold are these worlds; and two (layers
p. 138
may consist) of (bricks) marked with an indefinite number of lines, for these two layers are the flavour, and the flavour is indefinite; but all (the layers) should rather have (bricks) marked with three lines, for threefold are all these worlds.
8:7:2:1818. Now, then, of the location 1 of (special) bricks. Any (special) brick he knows, provided with a formula, let him place in the middle (third) layer; for the middle layer is the air, and the air, doubtless, is the location of all beings. Moreover, bricks with (special) formulas are food, and the middle layer is the belly: he thus puts food into the belly.
8:7:2:1919. Here, now, they say, 'Let him not lay down (such special bricks) lest he should do what is excessive.' But he may, nevertheless, lay them down; for such bricks are laid down for (the fulfilment of special) wishes, and in wishes there is nothing excessive. But let him rather not lay them down, for just that much the gods then did.

Footnotes

131:2 In laying down the Lokamprinâs of the fifth layer, he begins, as in the first layer, from the right shoulder, or the south-east corner, of the altar, but so that in this case the first 'space-filler' is laid down, not at the corner, but a cubit to the west of it. Starting from that spot, he fills up the available spaces, in two turns, moving in the sunwise fashion.
132:1 Rather, the first, second, and third layers are the three worlds.
132:2 At VI, 1, 2, 25 Tândya was made to maintain that the Yagushmatîs, or bricks laid down with special formulas, were the nobility, and that the Lokamprinâs, laid down with one and the same formula, were the peasants, and as the noble (or chieftain) required a numerous clan for his subsistence, there should be fewer of the former kind of bricks, than the established practice was. This view was however rejected by the author of the Brâhmana, and here, in opposition to that view, the Lokamprinâ is identified with the nobility, and the Yagushmatîs with the clan.
132:3 The common formula used with these bricks, and from which they derive their name--beginning as it does 'Lokam prina,' 'Fill the space!' see parag. 6--is pronounced once only after every ten such bricks, and after any odd ones at the end.
133:1 In the translation of VII, 5, 2, 14 (part iii, p. 404), the passage 'having taken possession of the man by strength,' which was based on a wrong reading (see Weber, Berl. Cat. II, p. 69), should read thus: 'having pre-eminently endowed man with power' (or, perhaps, 'having placed him above (others) in respect of power,' St. Petersb. Dict.)
133:2 I do not know whether 'atas' might be taken here in the sense of 'thither,' or whether it goes along with 'tasmât,' merely strengthening it. The meaning in either case would seem to be this. In the first turn of filling up the empty spaces he first moves along from the south-east corner (the point where the sun rises) to the back or west end of the spine (the place where the sun sets) and the central brick; and having thus, as it were, touched the earth again, he proceeds from there in the same sunwise fashion, filling up the north part of the altar until he reaches the east end of the spine, and there, as it were, touches the earth once more. In the second turn he again begins (with the second brick) in the south-east, and repeats the same process, in filling up the south part of the altar, and completing at the southeast corner. The laying down of the Lokamprinâs would thus be supposed to occupy the full space of two days and two nights.
135:1 That is, one not properly built.
136:1 This would seem to be the Vikarnî (see VIII, 7, 3, 9 seqq.) which, however, like the central Svayamâtrinnâ, is only to be laid down after the layer has been levelled up.
136:2 Viz. to the east end of the 'spine.'
137:1 Here, as so often before, the effect to be avoided is expressed by a clause in oratio directa with 'ned'; the inserted clause with 'vai' indicating the reason why that effect is to be dreaded. To adapt the passage to our own mode of diction, we should have to translate:--Let him not lay down either a broken brick or a black one, lest he should form a sickly body; for a brick which is broken comes to grief, and what is black is of sickly appearance.--In the next sentence of the translation, the direct form of speech has been discarded.
137:2 The pâda of the Virâg consists of ten, and a whole Virâg stanza of thirty (or forty), syllables. Hence the number of the bricks is to be divisible by ten.
137:3 Or, perhaps, dig them in.
138:1 Âvapana has also the meaning of 'throwing in, insertion,' which is likewise understood here, whilst further on in this paragraph ('the air is the âvapanam of all beings') it can scarcely have this meaning (? something injected). Cf. IX, 4, 2, 27.

THIRD BRÂHMANA.

8:7:3:11. He now throws loose soil (on the layer); for the loose soil means flesh: he thus covers him (Agni) with flesh. [He does so] after having laid down the bricks;--the bricks are the bone: he thus covers the bone with flesh.
8:7:3:22. He also strews it on (the place where lies) the naturally-perforated (brick), for the naturally-perforated one means vital air, and the loose soil
p. 139
means food: he thus puts food into (the channels of) the vital air. In that manner 1 he covers the whole body (of the altar); whence the food which is put into (the channels of) the vital air benefits the whole body, extends over the whole body.
8:7:3:33. 'Let him not strew it on (the place of) the naturally-perforated one,' say some, 'lest he should stop up (the channels of) the vital airs, for the naturally-perforated one is the vital air.' Let him, nevertheless, strew it, for the vital airs are sustained by food, and whoever eats no food his (channels of the) vital airs grow up (and close): hence he for whom they act thus, comes to exist in yonder world even like a dry, hollow tube. Let him, therefore, by all means strew (loose soil) on (the place of) the naturally-perforated one.
8:7:3:44. Having strewed it on the svayamâtrinnâ (place) he goes on covering (the altar) from the (brick) on the cross-spine up to the enclosing-stones. In the same way he goes on covering it from left to right behind the naturally-perforated one up to the one on the cross-spine again.
8:7:3:55. The body (of the altar) he covers first, for of (a bird) that is produced, the body is the first to be produced; then the right wing, then the tail, then the left wing: that is in the rightward (sunwise) way, for this is (the way) with the gods.
8:7:3:66. Now this loose soil, indeed, is the vital air; he therewith covers the whole body: he thus puts vital air into the whole body. And, assuredly, whatsoever member thereof he should not reach, that member of him (Agni) the vital air would not
p. 140
reach; and whatever member the vital air does not reach that either dries up or withers away: let him, therefore, cover it entirely therewith.
8:7:3:77. [He scatters the loose soil 1, with, Vâg. S. XV, 56; Rig-veda I, 11, 1], 'They all have magnified Indra,'--for all beings, indeed, magnify Indra;--'the voices, him, of ocean-wide extent,'--he thereby alludes to his greatness;--'the foremost of charioteers,'--for of charioteers he is the greatest charioteer;--'the lordly lord of viands,'--viands mean food: thus, 'the lordly lord of food.' With this anushtubh verse addressed to Indra he scatters it; for the loose soil belongs to Indra: that (layer of) loose soil is one half of Agni (the fire-altar), the (other) half is the collection of bricks.
8:7:3:88. Here, now, they say, 'Whilst he lays down the bricks with all kinds of metres, and with (verses addressed to) all deities, he now scatters (the soil) with a single (verse) addressed to a single deity,--how is this one half of Agni?' Indra, surely, is equal to all the gods; hence in that he scatters it with a (verse) addressed to Indra, this (soil) is one half of Agni. And as to its being (done) with an anushtubh verse,--the Anushtubh is speech, and all metres are speech: thereby also it is one half.
8:7:3:99. He then lays down the Vikarnî and Svayamâtrinnâ (bricks),--the Vikarnî is Vâyu (the wind), and the last naturally-perforated one is the sky: he thus sets up both the wind and the sky. He lays them down as the last (highest), for wind and sky are the highest; and close together, for wind and
p. 141
sky are close together. The Vikarnî he lays down first: he thereby places the wind on this side of the sky; whence that wind blows only on this side (thereof).
8:7:3:1010. And, again, as to why he lays down the Vikarnî. When, on that (former) occasion, they make the horse smell (the pile of bricks of) the (first) layer 1, then yonder sun strings these worlds to himself on a thread. Now that thread is the same as the wind; and that wind is the same as this Vikarnî: thus when he lays down the latter, then yonder sun strings to himself these worlds on a thread.
8:7:3:1111. And, again, as to why he lays down the Vikarnî and the Svayamâtrinnâ; the Vikarnî, doubtless, is vital power, and the naturally-perforated one is vital air: he thus bestows both vital power and vital air. He lays them down as the two last (highest bricks), because vital power and vital air are the two highest (endowments); and close together, because vital power and vital air are closely (bound) together. The upper (northern) Vikarnî he lays down first 2: he thereby encloses the vital air on both sides in vital power.
8:7:3:1212. [He lays it down, with, Vâg. S. XV, 62; Rig-veda VII, 3, 2], 'When, like a snorting steed, that longeth for the pasture, he started forth from the great enclosure, then the wind fanned his flame, and black then was thy path;'--for when the wind fans his (Agni's) flame,
p. 142
then his path does become black. With a trishtubh verse he lays it down, because Vâyu (the wind) is of trishtubh nature; with one relating to Agni, because it is Agni's performance; with an undefined one, because Vâyu is undefined. And as to his saying 'the wind,' Vâyu indeed is the wind.
8:7:3:1313. He then lays down the Svayamâtrinnâ, with (Vâg. S. XV, 63), 'I seat thee in the seat of the vital power,'--the vital power, doubtless, is yonder (sun), and his seat this is;--'the animating,'--for he (the sun) animates all this universe;--'in the shadow,'--for in his shadow all this universe is;--'in the heart of the sea,'--for this, indeed, is the heart of the (aerial) sea 1;--'the radiant, the luminous,'--for radiant and luminous is the sky;--'thou that illumines the sky, the earth and the wide air;'--for thus, indeed, does he (the sun) illumine these worlds.
8:7:3:1414. 'May Parameshthin settle thee,'--for Parameshthin saw this fifth layer 2.
8:7:3:1515. And, again, as to why he lays it down by means of Parameshthin. When Pragâpati had become disjointed, the deities took him and went off in different directions. Parameshthin took his head, and kept going away from him.
8:7:3:1616. He spake to him, 'Come to me and restore unto me that wherewith thou hast gone from me!'--'What will therefrom accrue to me?'--'That part of my body shall be sacred to thee!'--'So be it!' So Parameshthin restored that to him.
8:7:3:1717. Now that last self-perforated (brick) is just
p. 143
that part of him (Pragâpati-Agni); and when he now lays it down in this place, he thereby restores to him what part of his body this is: that is why he lays it down in this place.
8:7:3:1818. 'On the back of the sky, thee, the wide and broad one!'--for this (top of the altar) is indeed the back of the sky, and it is both wide and broad 1;--'Sustain thou the sky! make firm the sky! injure not the sky!'--that is, 'Sustain thy self, make firm thy self, injure not thy self (body)!'
8:7:3:1919. 'For all out-breathing, off-breathing, through-breathing, up-breathing!'--the naturally-perforated (brick) is the vital air, and the vital air truly serves for everything here;--'for a resting-place, for a moving-place!'--the naturally-perforated (bricks) are these worlds, and these worlds are the resting-place and the moving-place;--'May Sûrya guard thee,'--that is, 'May Sûrya protect thee,'--'with mighty well-being,'--that is, 'with great well-being;'--'with the safest roof!'--that is, 'with whatever roof (abode) is the safest.'
8:7:3:2020. Separately he lays them down, for separate are wind and sky; and once only he 'settles' them: he thereby makes them the same, for vital power and vital air are the same. They are both of them stones and both of them naturally-perforated; for vital power and vital air are the same. He then pronounces the Sûdadohas over them,--the Sûdadohas means vital air; he thus makes them
p. 144
continuous, joins them together by means of the vital air.
8:7:3:2121. 'Those his well-like milking ones 1'--a well (sûda) means water, and milking means food;--'the speckled ones mix the Soma,'--the speckled (cow) means food;--'at the birth of the gods,'--the birth of the gods is the year;--'the tribes,' the tribes (vis), doubtless, are the sacrifice, for all beings are ranged (vishta) 2 under the sacrifice;--'in the three spheres of the heavens,'--the three spheres of the heavens, doubtless, are the (three) pressings (of Soma): he thus means the pressings. With an anushtubh verse (he performs this rite), for the Anushtubh is speech, and speech (includes) all vital airs; and by means of speech, that is vital air, he thus makes these two (bricks) continuous, and joins them together. This same Sûdadohas, whilst being a single (verse), extends over all the bricks, whence--the Sûdadohas being the vital air--this vital air, whilst being one only, extends over all the limbs, over the whole body.

Footnotes

139:1 Or, therewith (with loose soil).
140:1 Taking it from the edge of the Kâtvâla or pit, cf. VII, 1, 1, 36.
141:1 See VII, 3, 2, 13.
141:2 As 'uttarâm' means both 'northern' and 'higher,' so 'pûrvâm' means both 'first' and 'eastern,' hence, by a whimsical play on these double meanings, 'on both (or two) sides.'
142:1 The topmost naturally-perforated brick represents the heavens.
142:2 See VI, 2, 3, 5; 10.
143:1 Though, in the text of the formula, the adjectives are feminine, and evidently refer to the brick, the author here makes them neuter, referring them to 'prishtham,' the back (of the sky).
144:1 Part iii, p. 307, note 2, the following translation of this difficult and obscure verse was proposed:--'At his birth the well-like milking, speckled ones mix the Soma (draught), the clans of the gods in the three spheres of the heavens.'
144:2 Literally, have entered, or settled. At XIV, 8, 13, 3, the same etymological word-play occurs, only 'food (anne)' being substituted for 'sacrifice (yagñe)'; where the St. Petersb. Dict. takes 'vishta' in the sense of 'entered, i. e. contained.'

FOURTH BRÂHMANA.

8:7:4:11. On the (three) naturally-perforated (bricks) he (the Sacrificer) sings sâmans; for the naturally-perforated ones are these (three) worlds; and they
p. 145
are just these (ordinary) stones. The gods, having laid them down, saw them as such: that they were dry stones.
8:7:4:22. They spake, 'Think ye upon this, how we may lay sap, the means of subsistence, into these worlds!' They spake, 'Meditate ye!' whereby, doubtless, they meant to say, 'Seek ye a layer! seek ye how we may lay sap, the means of subsistence, into these worlds!'
8:7:4:33. Whilst meditating, they saw these sâmans (hymn-tunes), and sang them; and by means of them they laid sap, the means of subsistence, into these worlds; and in like manner does the Sacrificer now, when he sings these sâmans, lay sap, the means of subsistence, into these worlds.
8:7:4:44. Over the naturally-perforated ones he sings them: the naturally-perforated ones being these worlds, it is into these worlds that he thereby lays sap, the means of subsistence.
8:7:4:55. He sings (the tunes) on the (mystic) words 'Bhûs, Bhuvas, Svar';--bhûs (earth), doubtless, is this world, bhuvas is the air-world, and svar (light) is yonder world: into these worlds he thereby lays sap, the means of subsistence.
8:7:4:66. They have different preludes, and the same finale 1; and as to their having different preludes, it
p. 146
is because they (the gods) saw them separately; and as to their having the same finale (nidhana), it is because there is only one foundation, only one finale to the sacrifice--even heaven: therefore they have 'svar-gyotis (heaven-light)' for their finale.
8:7:4:77. He then bestrews him (Agni, the fire-altar and Agni's body) with chips of gold. Now that whole Agni had been completed, and the gods bestowed on him immortality, that highest form; and in like manner does this one now bestow upon him that highest, immortal form 1.
8:7:4:88. And, again, as to why he bestrews him with chips of gold. Now on that former occasion he first lays into him that pleasing form, the gold plate and the (gold) man 2; and he now decks him all over with a pleasing form.
8:7:4:99. With two hundred (chips he bestrews him) each time,--two-footed is the Sacrificer, and Agni
p. 147
is the sacrificer: as great as Agni is, as great as is his measure, with so much he thus bestows upon him immortality, that highest form. Five times (he strews),--five-layered is the altar, five seasons make a year, and Agni is the year: as great as Agni is, as great as is his measure, with so much he thus bestows upon him immortality, that highest form. With a thousand (chips he bestrews him),--a thousand means everything: with everything he thus confers upon him immortality, that highest form.
8:7:4:1010. First (he scatters them) at the back whilst standing with his face towards the east; then on the left (north) side towards the south; then in front whilst facing the west; then, having gone round the back, from the south whilst facing the north: this is from left to right (sunwise), for that is (the way) with the gods. Then, having gone round, (he scatters chips) at the back whilst standing with his face to the east, for in this way that former performance of him 1 took place.
8:7:4:1111. [He scatters, with, Vâg. S. XV, 65], 'The fore-measure of a thousand thou art,--The counter-measure of a thousand thou art,--The up-measure of a thousand thou art,--The thousandfold thou art,--For a thousand thee!'--a thousand, doubtless, means everything: thus, 'Everything thou art,--thee for everything!'
8:7:4:1212. Now, then, the consideration of the layer-fillings. The first layer is this (terrestrial) world; and the filling of soil means cattle: thus, in
p. 148
covering the first layer with a filling of soil he covers this (terrestrial) world with cattle.
8:7:4:1313. The second layer is the air, and the filling of soil means birds: thus, in covering the second layer with a filling of soil, he covers (fills) the air with birds.
8:7:4:1414. The third layer is the sky, and the filling of soil means stars; thus, in covering the third layer with a filling of soil, he covers the sky with stars.
8:7:4:1515. The fourth layer is the sacrifice, and the filling of soil means sacrificial gifts: thus, in covering the fourth layer with a filling of soil, he covers the sacrifice with sacrificial gifts (to the priests).
8:7:4:1616. The fifth layer is the Sacrificer, and the filling of soil means progeny (or subjects) thus, in covering the fifth layer with a filling of soil, he covers (abundantly supplies) the Sacrificer with progeny (or subjects).
8:7:4:1717. The sixth layer is the heavenly world, and the filling of soil means the gods: thus in covering the sixth layer with a filling of soil, he fills the heavenly world with gods.
8:7:4:1818. The seventh layer is immortality,--that is the last (layer) he lays down, and thus bestows immortality as the highest thing of all this (universe): therefore immortality is the highest thing of all this (universe); therefore the gods are not separated therefrom; and therefore they are immortal. Thus much as to the deity 1.
8:7:4:1919. Now, as to the Self (body). The first layer is the legs, and the downward flowing vital air; and
p. 149
the filling of soil is the flesh: thus, in covering the first layer with a filling of soil, he covers that (part) of his (Agni's) body with flesh. [He does so] after laying down bricks, and bricks mean bone: he thus covers the bone with flesh. He does not cover (the altar-site) below (the first layer), whence these vital airs are not closed up below; but, he covers it above, and thereby covers that (part) of his body above with flesh; and hence that (part) of his body above, being covered with flesh, is not visible.
8:7:4:2020. The second layer is that (part of the body) which is above the legs and below the waist; and the filling of soil is flesh: thus, in covering the second layer with a filling of soil, he covers that (part) of his body with flesh. [He does so] after laying down bricks, and bricks mean bone: he thus covers the bone with flesh. He places them on a filling of soil, and covers them with a filling of soil: he thus covers that (part) of his body on both sides with flesh; whence that part of his body, being on both sides covered with flesh, is not visible.
8:7:4:2121. The third layer is the waist itself; the fourth layer is that (part of the body) which is above the waist and below the neck; the fifth layer is the neck, the sixth layer is the head, and the seventh layer is the vital airs. This he lays down as the last (or highest): he thus makes the vital airs the highest of all this (universe), and hence the vital airs are the highest thing of all this (universe). He places it on a filling of soil; and the filling of soil means flesh; he thus covers (the channels of) the vital airs with flesh. He does not cover it above, whence these (channels of the) vital airs are not closed up above.

Footnotes

145:1 These hymn-tunes are given, Sam. Ved. V, p. 487, in the way in which they are here to be chanted. They consist entirely of the respective words, separated four times by musical interjections (stobhas) inserted between them, ending with the common finale: thus, (r) bhûh--bhûh--hoyi--bhûh--hoyi--bhûh--hâ~ûvâ~e--suvargyotî~h; (2) bhuvâh--bhuvah--hoyi--bhuvah--hâ~ûvâ~e--suvargyotî~h; (3) suvâh--suvah--hoyi--suvah--hoyi--suvah--hâ~ûvâ~e--suvargyotî~h. Along with these, as to be chanted on the same model, are given, (4) the 'satyam sâman,' beginning 'satyâm--satyam--hoyi' &c., and p. 146 (5) the 'purusha-sâman,' beginning 'purushâh--purusha--hoyi' &c.; which are similarly chanted by the Sacrificer at the beginning of the first layer, when laying down the lotus leaf (part iii, p. 363, where note 1 should be corrected in accordance with the present note), and the gold man (ib. p. 369, where the note requires likewise to be corrected), as the 'kitre gâyati,' 'he sings on the bright one,' of the text cannot refer to the 'Kitra-sâman' there referred to. Cf. Lâty. S. I, 5, 8.--In regard to these sâmans (hymn-verses), the text might lead one to suppose that they only consist of two, instead of the usual four parts (omitting the intermediate Udgîtha and Pratihâra, cf. part ii, p. 310 note). The sâman being, however, sung by the Sacrificer himself, the usual distinction into parts to be performed by different chanters was probably dispensed with.
146:1 That is, the Sacrificer bestows it on Agni; with probably, however, the double entente, 'this Adhvaryu priest bestows it on the Sacrificer.'
146:2 See VII, 4, 1, 10 seq.; 15 seq.
147:1 Viz. of Agni (and the Sacrificer). The ceremony alluded to was the fivefold libation of ghee offered on the gold man (representing Agni and the Sacrificer), see VII, 4, 1, 34-35.
148:1 That is, so much as to the objects to which the different parts of the altar are sacred or dedicated.

(My humble salutations to the translator Sreeman Julius Eggeling for the collection)