The Satapatha- Brahmana - Part - III Books 5, 6 and 7 - 6th Kanda - 1st Adhayaya to Third Adhayaya

The Satapatha Brahmana

 

translated by Julius Eggeling

THE SATAPATHA-BRÂHMANA

ACCORDING TO THE TEXT OF THE MÂDHYANDINA SCHOOL

Translated by

Julius Eggeling

Part III

 

 

SIXTH KÂNDA.

THE AGNIKAYANA, OR BUILDING OF THE FIRE-ALTAR.

CREATION OF THE UNIVERSE.

FIRST ADHYÂYA. FIRST BRÂHMANA.

6:1:1:11. Verily, in the beginning there was here the non-existent 1. As to this they say, 'What was that non-existent?' The Rishis, assuredly,--it is they that were the non-existent 2. As to this they say, 'Who were those Rishis?' The Rishis, doubtless, were the vital airs: inasmuch as before (the existence of) this universe, they, desiring it, wore themselves out (rish) with toil and austerity, therefore (they are called) Rishis.
6:1:1:22. This same vital air in the midst doubtless is Indra. He, by his power (indriya), kindled those (other) vital airs from the midst; and inasmuch as he kindled (indh), he is the kindler (indha): the kindler 3 indeed,--him they call 'Indra' mystically
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[paragraph continues] (esoterically), for the gods love the mystic. They (the vital airs), being kindled, created seven separate persons 1 (purusha).
6:1:1:33. They said, 'Surely, being thus, we shall not be able to generate: let us make these seven persons one Person!' They made those seven persons one Person: they compressed two of them 2 (into) what is above the navel, and two of them (into) what is below the navel; (one) person was (one) wing (or side), (one) person was (the other) wing, and one person was the base (i.e. the feet).
6:1:1:44. And what excellence, what life-sap (rasa) there was in those seven persons, that they concentrated above, that became his head. And because (in it) they concentrated the excellence (srî), therefore it is (called) the head (siras). It was thereto that the breaths resorted (sri): therefore also it is the head (siras). And because the breaths did so resort (sri) thereto, therefore also the breaths (vital airs, and their organs) are elements of excellence (srî). And because they resorted to the whole (system) therefore (this is called) body (sarîra).
6:1:1:55. That same Person became Pragâpati (lord of generation). And that Person which became Pragâpati is this very Agni (fire-altar), who is now (to be) built.
6:1:1:66. He verily is composed of seven persons, for this Person (Agni) is composed of seven persons 3,
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to wit, the body (trunk) of four, and the wings and tail of three; for the body of that (first) Person (was composed of) four, and the wings and tail of three. And inasmuch as he makes the body larger by one person, by that force the body raises the wings and tail.
6:1:1:77. And as to the fire which is deposited on the built (altar),--whatever excellence, whatever life-sap there was in those seven persons, that they now concentrate above, that is his (Pragâpati's) head. On that same (head) all the gods are dependent (srita), for it is there that offering is made to all the gods: therefore also it is the head (siras).
6:1:1:88. Now this Person Pragâpati desired, 'May I be more (than one), may I be reproduced!' He toiled, he practised austerity. Being worn out with toil and austerity, he created first of all the Brahman (neut.), the triple science. It became to him a foundation: hence they say, 'the Brahman (Veda) is the foundation of everything here.' Wherefore, having studied (the Veda) one rests on a foundation; for this, to wit, the Veda, is his foundation. Resting on that foundation, he (again) practised austerity.
6:1:1:99. He created the waters out of Vâk (speech, that is) the world; for speech belonged to it 1: that was
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created (set free). It pervaded everything here; and because it pervaded (âp) whatsoever there was here, therefore (it is called) water (âpah); and because it covered (var), therefore also it (is called) water (vâr).
6:1:1:1010. He desired, 'May I be reproduced from these waters!' He entered the waters with that triple science. Thence an egg arose. He touched it. 'Let it exist! let it exist and multiply!' so he said. From it the Brahman (neut.) was first created, the triple science. Hence they say, 'The Brahman (n.) is the first-born of this All.' For even before that Person the Brahman was created 1: it was created as his mouth. Hence they say of him who has studied the Veda, that 'he is like Agni;' for it, the Brahman (Veda), is Agni's mouth.
6:1:1:1111. Now the embryo which was inside was created as the foremost (agri): inasmuch as it was created foremost (agram) of this All, therefore (it is called) Agri: Agri, indeed, is he whom they mystically call 2 Agni; for the gods love the mystic. And the tear (asru, n.) which had formed itself 3 became the 'asru' (m.): 'asru' indeed is what they mystically call 'asva' (horse), for the gods love the
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mystic. And that which, as it were, cried 1 (ras), became the ass (râsabha). And the juice which was adhering to the shell (of the egg) became the he-goat (aga 2). And that which was the shell became the earth.
6:1:1:1212. He desired, 'May I generate, this (earth) from these waters!' He compressed it 3 and threw it into the water. The juice which flowed from it became a tortoise; and that which was spirted upwards (became) what is produced above here over the wafers. This whole (earth) dissolved itself all over the water: all this (universe) appeared as one form only, namely, water.
6:1:1:1313. He desired, 'May it become more than one, may it reproduce itself!' He toiled and practised austerity; and worn out with toil and austerity, he created foam. He was aware that 'this indeed looks different, it is becoming more (than one): I must toil, indeed!' Worn out with toil and austerity, he created clay, mud, saline soil and sand, gravel (pebble), rock, ore, gold, plants and trees: therewith he clothed this earth.
6:1:1:1414. This (earth), then, was created as (consisting of) these same nine creations. Hence they say, 'Threefold (three times three) is Agni;' for Agni is this (earth), since thereof the whole Agni (fire-altar) is constructed.
6:1:1:1515. 'This (earth) has indeed become (bhû) a foundation!' (he thought): hence it became the earth (bhûmi). He spread it out (prath), and it
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became the broad one (or earth, prithivî). And she (the earth), thinking herself quite perfect 1, sang; and inasmuch as she sang (gâ), therefore she is Gâyatrî. But they also say, 'It was Agni, indeed, on her (the earth's) back, who thinking himself quite perfect, sang; and inasmuch as he sang (gâ), therefore Agni is Gâyatra.' And hence whosoever thinks himself quite perfect, either sings or delights in song 2.

Footnotes

143:1 Or, perhaps, In the beginning this (universe) was indeed nonexistent. Thus J. Muir, Or. S. T. IV, p. 22, of which translation of this cosmogonic myth considerable use has been made here. It need scarcely be remarked that 'idam' is constantly used in an adverbial sense in the Brâhmana.
143:2 In the original, 'the non-existent' is the subject of the clause, not the predicate as would appear from the translation. A similar transposition seems often advisable in English, for the sake of emphasis, and on other grounds. Muir's rendering, 'The Rishis say that in the beginning there was non-existence,' is a mistake.
143:3 The nominative here is striking, and vivid, cf. paragraph 11 below. In corresponding passages of the preceding books, the accusative would stand here; eg. II, 1, 2, 4, saptarshîn u ha sma vai purarkshâ ity âkakshate; similarly III, 1, 2, 3.
144:1 That is, living beings or souls, individualities, which, in their combined form, are here imagined to take the shape of a bird. Muir's rendering, 'males,' can scarcely commend itself.
144:2 Literally, 'those two.'
144:3 The fire-altar is usually constructed so as to measure seven p. 145 man's lengths square; the particular length being that of the Sacrificer. This, however, is the smallest size allowed for an altar, there being altogether ninety-five different sizes specified, varying between seven and 101 man's lengths square.
145:1 Or, perhaps, to him (Pragâpati). Sâyana merely says,--vâg evâsya sâsrigyata, vâk sahakâri rasanam abhavat, tad asrigyatety arthah; sâ vâk sahakâri rasanam prâgâpatya(m) srishtam sad idam sarvam âpnot.--On the part which Vâk (the personification of the Brahman or Veda) takes by the side of Pragâpati in the creation p. 146 of the universe, and the parallelism between Vâk and λόγοσ, see Weber, Ind. Stud. IX, p. 473 seq.; Muir, Or. S. T. V, p. 391. Thus Pañk. Br. XX, 14, 2, 'Pragâpati alone existed here. He had Vâk indeed as his own, as a second to him.'
146:1 Muir takes this differently,--Further, (as) the Veda was first created from that Male, therefore it was created his mouth. This translation, however, takes no account of the particle 'hi.'
146:2 For the construction, see above, paragraph 2, with note *3*.
146:3 Literally, which had flowed together. It is explained as the embryonic liquid in the amnion, or innermost membrane enveloping the foetus.
147:1 ? Or, that part (of the egg) which made a noise (in cracking).
147:2 The word 'aga' is apparently fancifully taken here in the sense of 'unborn (a-ga).'
147:3 That is, the earth when as yet in the form of the egg-shell.
148:1 Abhimâninîstrîvigrahâ yasmâd agâyad tasmâd iyam Gâyatrî, Sây.--'Because, like a haughty woman, she (the earth) sang, therefore she is Gâyatrî.'
148:2 On this illustration, which might either be taken as applying to men in easy circumstances, not troubled with cares;--or, perhaps, to a new-born child which cries out lustily, and likes to be sung to,--Sâyana only remarks,--tasmâd u haitad iti svabhâvânuvâdah, kâryadharmena kâranadharmânupâdanâya.

SECOND BRÂHMANA.

6:1:2:11. That Pragâpati desired, 'May it multiply, may it be reproduced!' By means (or, in the form) of Agni he entered into union with the Earth: thence an egg arose. He touched it: 'May it grow! May it grow and multiply!' he said.
6:1:2:22. And the embryo which was inside was created as Vâyu (the wind). And the tear which had formed itself became those birds. And the juice which was adhering to the shell became those sun-motes. And that which was the shell became the air.
6:1:2:33. He desired, 'May it multiply, may it reproduce itself!' By means of Vâyu he entered into union with the Air: thence an egg arose. He touched it, saying, 'Bear thou glory!' From it yonder sun was created, for he indeed is glorious. And the tear which (asru) formed itself became that variegated pebble (asman); for 'asru' indeed is what
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they mystically call 'asman,' for the gods love the mystic. And the juice which was adhering to the shell became those sunbeams. And that which was the shell became the sky.
6:1:2:44. He desired, 'May it multiply, may it reproduce itself!' By means of the Sun he entered into union with the Sky: thence an egg arose. He touched it, saying, 'Bear thou seed!' From it the moon was created, for he (the moon) is seed. And the tear which formed itself became those stars. And the juice which was adhering to the shell became those intermediate quarters; and that which was the shell became those (chief) quarters (points of the compass).
6:1:2:55. Having created these worlds, he desired, 'May I create such creatures as shall be mine in these worlds!'
6:1:2:66. By his Mind (manas) he entered into union with Speech (vâk): he became pregnant with eight drops. They were created as those eight Vasus 1: he placed them on this (earth).
6:1:2:77. By his Mind he entered into union with Speech: he became pregnant with eleven drops. They were created as those eleven Rudras 2: he placed them in the air.
6:1:2:88. By his Mind he entered into union with Speech: he became pregnant with twelve drops. They were created as the twelve Âdityas 3: he placed them in the sky.
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6:1:2:99. By his Mind he entered into union with Speech: he became pregnant. He created the All-gods: he placed them in the quarters.
6:1:2:1010. And so they say, 'After Agni having been created, the Vasus were created: he placed them on this (earth);--after Vâyu, the Rudras: (he placed) them in the air;--after the sun, the Âdityas: (he placed) them in the sky;--after the moon, the All-gods 1: he placed them in the quarters.'
6:1:2:1111. And so they say, 'Pragâpati, having created these worlds, was firmly established on the earth. For him these plants were ripened 2 into food: that he ate. He became pregnant. From the upper vital airs he created the gods, and from the lower vital airs the mortal creatures.' In whatever way he created thereafter, so he created; but indeed it was Pragâpati who created everything here, whatsoever exists.
6:1:2:1212. Having created creatures he, having run the whole race, became relaxed 3; and therefore even now he who runs the whole race becomes indeed
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relaxed. From him being thus relaxed, the vital air went out from within. When it had gone out of him the gods left him.
6:1:2:1313. He said to Agni, 'Restore me!'--'What will then accrue to me?' said he.--'They shall call me after thee; for whichever of the sons succeeds (in life), after him they call the father, grandfather, son, and grandson: they shall call me after thee,--restore me, then!'--'So be it!' so (saying) Agni restored him: therefore, while being Pragâpati, they call him Agni; and verily, whosoever knows this, after him they call his father, grandfather, son, and grandson.
6:1:2:1414. He said, 'Whereon shall we set thee up 1?'--'On the hita (set, or suitable, good)!' he said: the vital air is indeed something good, for the vital air is good for all beings. And inasmuch as he set him up on the hita, therefore one says, 'I shall set up, I am setting up, I have set up 2.'
6:1:2:1515. As to this they say, 'What is hita, and what is upahita?' The vital air, forsooth, is the 'hita,' and speech is the 'upahita,' for it is on the vital air that this speech is based (upa-hitâ). The vital air, again, is the 'hita,' and the limbs are the 'upahita,' for on the vital air these limbs are indeed based.
6:1:2:1616. This, then, was his (Pragâpati's) 'kitya' (Agni to be set up on an altar-pile); for he had to be built up (ki) by him, and therefore was his 'kitya.' And
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so indeed he now is the Sacrificer's 'kitya;' for he is to be built up by him, and therefore is his 'kitya.'
6:1:2:1717. Now it was those five bodily parts (tanu) of his (Pragâpati's) that became relaxed,--hair, skin, flesh, bone, and marrow,--they are these five layers (of the fire-altar); and when he builds up the five layers, thereby he builds him up by those bodily parts; and inasmuch as he builds up (ki), therefore they are layers (kiti).
6:1:2:1818. And that Pragâpati who became relaxed is the year; and those five bodily parts of his which became relaxed are the seasons; for there are five seasons, and five are those layers: when he builds up the five layers, he thereby builds him up with the seasons; and inasmuch as he builds up (lays down), therefore they are layers.
6:1:2:1919. And that Pragâpati, the year, who became relaxed, is that very Vâyu (wind) who blows yonder. And those five bodily parts of his, the seasons, which became relaxed, are the regions (or quarters) 1; for five in number are the regions, and five those layers: when he builds up the five layers, he builds him up with the regions; and inasmuch as he builds up, therefore they are layers.
6:1:2:2020. And the Fire that is laid down on the built (altar), that is yonder Sun;--that same Agni is indeed (raised) on the altar, and that just because Agni had restored him (Pragâpati).
6:1:2:2121. But they say,--Pragâpati, when relaxed, said to the gods, 'Restore me!' The gods said to Agni, 'In thee we will heal this our father Pragâpati.'--
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[paragraph continues] 'Then I will enter into him, when whole,' he said.--'So be it!' they said. Hence, while being Pragâpati, they yet call him Agni.
6:1:2:2222. In the fire the gods healed him by means of oblations; and whatever oblation they offered that became a baked brick and passed into him. And because they were produced from what was offered (ishta), therefore they are bricks (ishtakâ). And hence they bake the bricks by means of the fire, for it is oblations they thus make.
6:1:2:2323. He spake, 'Even as much as ye offer, even so much is my happiness:' and inasmuch as for him there was happiness (ka) in what was offered (ishta), therefore also they are bricks (ishtakâ).
6:1:2:2424. Here now Âktâkshya used to say, 'Only he who knows abundant bricks possessed of (special) prayers, should build up the fire (altar): abundantly indeed he then heals Father Pragâpati.'
6:1:2:2525. But Tândya used to say, 'Surely the bricks possessed of prayers are the nobility, and the space-fillers 1 are the peasants; and the noble is the feeder, and the peasantry the food; and where there is abundant food for the feeder, that realm is indeed prosperous and thrives: let him therefore pile up abundant space-fillers!' Such then was the speech of those two, but the settled practice is different therefrom.
6:1:2:2626. Now that father (Pragâpati) is (also) the son:
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inasmuch as he created Agni, thereby he is Agni's father; and inasmuch as Agni restored him, thereby Agni is his (Pragâpati's) father; and inasmuch as he created the gods, thereby he is the father of the gods; and inasmuch as the gods restored him, thereby the gods are his fathers.
6:1:2:2727. Twofold verily is this,--father and son, Pragâpati and Agni, Agni and Pragâpati, Pragâpati and the gods, the gods and Pragâpati--(for) whosoever knows this.
6:1:2:2828. He builds up with 1, 'By that deity'--that deity, doubtless, is Vâk (speech),--'Aṅgiras-like,'--Aṅgiras, doubtless, is the breath;--'lie thou steady!'--that is, 'lie thou firm;' or 'lie thou firmly established.' It is both with speech and with breath that he builds; for Agni is speech, and Indra is the breath; and the fire (agni) relates to Indra and Agni: as great as Agni is, as great as is his measure, by so much he thus builds him up. And again, Indra and Agni are all the gods, (for) Agni belongs to all deities: thus as great as Agni is, as great as is his measure, by so much he thus builds him up.
6:1:2:2929. Here now they say, 'Wherefore is Agni (the fire-altar) built of this (earth)?' But, surely, when that deity (Pragâpati) became relaxed (fell asunder), he flowed along this (earth) in the shape of his life-sap; and when the gods restored him (put him together), they gathered him up from this earth: this earth then is that one brick 2, for Agni is this earth, since
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it is thereof 1 that the whole Agni is built up. Now this earth is four-cornered, for the quarters are her corners: hence the bricks are four-cornered; for all the bricks are after the manner of this earth.
6:1:2:3030. As to this they say, 'But if he (Agni) thus consists of one brick, how then (comes he to be) a five-bricked 2 one?' Now surely the first brick of clay is this earth,--whatever made of clay he places on that (altar) that is that one brick. And when he puts thereon the heads of the animal victims 3, that is the animal-brick. And when he puts on the gold plate and man 4, when he scatters gold shavings thereon, that is the golden brick. And when he puts on two spoonfuls (of ghee) 5 when he puts on the mortar and pestle 6, and fire-sticks, that is the wood-brick. And when he puts on a lotus-leaf (petal), a tortoise 7, sour curds, honey, ghee, and whatever other food he puts on, that is the fifth brick, the food. Thus, then, it is a five-bricked (Agni).
6:1:2:3131. As to this they say, 'On which side is the head of the brick?'--'Where he touches it and says a prayer,' so say some, 'on one end of the naturally perforated (brick) 8 alone indeed should he
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say a prayer while touching it, but thus all those (bricks) of his are turned towards the naturally perforated one.' Let him not do so, for those bricks doubtless are his (Agni's) limbs, his joints; and it would be just as if he were to put a head on each limb, on each joint. But indeed, the fire which is deposited on the pile, that is the head of all those (bricks).
6:1:2:3232. Here they say, 'How many animal victims are laid upon the fire (altar)?'--Let him say 'Five,' for he does lay thereon those five victims.
6:1:2:3333. Or, 'One,' he may say; 'a ewe;' for a ewe (avi) is this earth, since she favours (av) all these creatures. And the fire (altar) also is this earth, for the whole fire (altar) is built up thereof: hence he may say, 'One.'
6:1:2:3434. Or, 'Two,' he may say, 'two sheep;' for sheep, indeed, are both this (earth) and that (sky), since these two favour all these creatures;--what clay (there is in the brick) that is this earth; and what water there is that is that sky; and the bricks consist of clay and water: therefore he may say, 'Two.'
6:1:2:3535. Or he may say, 'A cow (or bullock, go);--'the cow forsooth means these worlds, for whatever walks (gam) that walks in these worlds 1; and that
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fire also is these worlds: therefore he may say, 'A cow.'
6:1:2:3636. As to this they say, 'For what object is this fire (altar) built? Having become a bird, he (Agni) shall bear me to the sky!' so say some; but let him not think so; for by assuming that form, the vital airs became Pragâpati 1; by assuming that form, Pragâpati created the gods 2; by assuming that form, the gods became immortal and what thereby the vital airs, and Pragâpati, and the gods became, that indeed he (the Sacrificer) thereby becomes.

Footnotes

149:1 As here, this class of deities--whose sphere of action are the terrestrial regions--was associated with Agni, the guardian of the earth, at III, 4, 2, 1.
149:2 Another class of (storm) deities, here associated with Vâyu, the wind, the guardian of the air-region.
149:3 This class of deities (of light) are here associated with the p. 150 Sun, who indeed is called the Âditya in paragraphs 4 and 10 (instead of Sûrya).
150:1 Professor Weber (Ind. Stud. XIII, p. 268) has drawn attention to the discrepancy between this passage and III, 4, 2, 1, where the Visve Devâh (with Brihaspati) are denied the privilege of forming a special class of deities,--this being one of many points of difference, doctrinal as well as linguistic, between Books 1-5 and 6-10.
150:2 Professor Delbrück, Altind. Synt. p. 147, reads 'apakanta,'--the plants matured fruit.
150:3 Literally, he fell asunder, or to pieces, became disjointed. Hence, when the gods 'restored' Pragâpati (the lord of generation, identified with the sacrifice, and with Agni, the fire), the verb used is samskri; 'to put together;' and this putting together, or restoration, of Pragâpati is symbolically identified with the building up of the fire-altar.
151:1 Upa-dhâ. Paragraphs 14 and 15 involve a double meaning of the word hita, the past participle of dhâ, to put,--viz. put, set, or suitable, beneficial.
151:2 Or, 'I shall put on,' &c., upa-dhâ, the verb used of the putting on of bricks in building up the altar. Cf. II, 1, 2, 15.
152:1 That is, the four quarters, or cardinal points of the compass; and the upper region, or rather the upward (or perpendicular) direction.
153:1 In contradistinction to the yagushmatî (prayerful) bricks, which bear special names, and have special formulas attached to them; lokam-prinâ (space-filling ones) is the technical term for those bricks which have no special prayers belonging to them, but are piled up with a common formula (Vâg. S. XII, 54; Sat. Br. VIII, 7, 2, 1 seq.), beginning 'lokam prina khidram prina,' 'fill the space, fill the gap!'
154:1 This is the formula (Vâg. S. XII, 53) with which the so-called 'sâdanam' or 'settling' of the bricks is performed. See VII, 1, 1, 30.
154:2 That is, the first brick which the wife of the Sacrificer herself forms, and which is called Ashâdhâ. See VI, 3, 1, 1; 5, 3, 1.
155:1 Viz. by means of the clay bricks, and the loose soil put between the layers.
155:2 Sâyana only refers here to the fact that the sacrifice (yagña) is called 'pâṅkta,' 'the fivefold.'
155:3 See VII, 5, 2, 1 seq.
155:4 See VII, 4, 1, 15 seq.
155:5 See VII, 4, 1, 32 seq.
155:6 See VII, 5, 1, 12 seq.
155:7 See VII, 5, 1, 1 seq.
155:8 Apparently some kind of porous stone. Three such perforated stones or 'bricks' are used in the construction of the fire-altar; viz. one which is laid on the gold man in the centre of the bottom layer (a sâman relating to bhûs, the earth, being pronounced p. 156 on it while touching it); the second in the centre of the third layer; and the third one being laid upon the centre of the completed fifth layer. They are meant to represent the three worlds, the holes being intended to afford to the Sacrificer (represented by the gold man) a passage to the highest regions. See VI, 2, 3, 1 seq.
156:1 It is not quite clear whether the author indulges in etymological trifling (go--gû). The Bombay MS. of Sâyana reads,--imâmstallokân gakkhatîti kavana(?gavana)karmasâdhanam gosabdam darsayati.
157:1 See VI, 1, 1, 2 seq., where the seven vital airs are represented as assuming the form of a bird--the Purusha Pragâpati.
157:2 See paragraphs 7-11.

THIRD BRÂHMANA.

6:1:3:11. Verily, Pragâpati alone was here in the beginning. He desired, 'May I exist, may I reproduce myself!' He toiled, he practised austerity (or, became heated). From him, worn out and heated, the waters were created: from that heated Person the waters are born.
6:1:3:22. The waters said, 'What is to become of us?'--'Ye shall be heated,' he said. They were heated; they created foam: hence foam is produced in heated water.
6:1:3:33. The foam (m.) said, 'What is to become of me?'--'Thou shalt be heated!' he said. It was heated, and produced clay; for indeed the foam is heated, when it floats on the water, covering it; and when one beats upon it, it indeed becomes clay.
6:1:3:44. The clay (f.) said, 'What is to become of me?'--'Thou shalt be heated!' he said. It was heated,
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and produced sand; for this clay becomes indeed heated when they plough it; and if only they plough very fine then it becomes, as it were, sandy. So much, then, as to that 'What is to become of me? what is to become of me 1?'
6:1:3:55. From the sated he created the pebble: whence sand finally indeed becomes a pebble;--from the pebble the stone: whence the pebble finally indeed becomes a stone;--from the stone metal ore: whence from stone they smelt ore;--from ore gold: whence ore much smelted comes, as it were, to have the appearance of gold.
6:1:3:66. Now that which was created was flowing; and inasmuch as it was flowing (aksharat), a syllable (akshara) resulted therefrom; and inasmuch as it flowed eight times, that octosyllabic Gâyatrî was produced.
6:1:3:77. 'This has indeed become (bhû) a foundation (resting-place),' so he thought: whence it became the earth (bhûmi). He spread it out (prath): it became the broad (earth, prithivî). On this earth, as on a foundation, the beings, and the lord of beings, consecrated themselves for a year: the lord of beings was the master of the house 2, and Ushas (the Dawn) was the mistress.
6:1:3:88. Now, those beings are the seasons; and that lord of beings is the year; and that Ushas, the mistress, is the Dawn. And these same creatures, as well as the lord of beings, the year, laid seed
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into Ushas 1. There a boy (kumâra) was born in a year: he cried.
6:1:3:99. Pragâpati said to him, 'My boy, why criest thou, when thou art born out of labour and trouble?' He said, 'Nay, but I am not freed from (guarded against) evil; I have no name given me: give me a name!' Hence one should give a name to the boy that is born, for thereby one frees him from evil;--even a second, even a third (name), for thereby one frees him from evil time after time.
6:1:3:1010. He said to him, 'Thou art Rudra 2.' And because he gave him that name, Agni became suchlike (or, that form), for Rudra is Agni: because he cried (rud) therefore he is Rudra. He said, 'Surely, I am mightier than that: give me yet a name!'
6:1:3:1111. He said to him, 'Thou art Sarva.' And because he gave the him that name, the waters became suchlike, for Sarva is the waters, inasmuch as from the water everything (sarva) here is produced. He said, 'Surely, I am mightier than that: give me yet a name!'
6:1:3:1212. He said to him, 'Thou art Pasupati.' And because he gave him that name, the plants became suchlike, for Pasupati is the plants: hence when cattle (pasu) get plants, then they play the master 3 (patîy). He said, 'Surely, I am mightier than that: give me yet a name!'
6:1:3:1313. He said to him, 'Thou art Ugra.' And
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because he gave him that name, Vâyu (the wind) became suchlike, for Ugra is Vâyu: hence when it blows strongly, they say 'Ugra is blowing.' He said, 'Surely, I am mightier than that: give me yet a name!'
6:1:3:1414. He said to him, 'Thou art Asani.' And because he gave him that name, the lightning became suchlike, for Asani is the lightning: hence they say of him whom the lightning strikes, 'Asani has smitten him.' He said, 'Surely, I am mightier than that: give me yet a name!'
6:1:3:1515. He said to him, 'Thou art Bhava.' And because he gave him that name, Parganya (the rain-god) became suchlike; for Bhava is Parganya, since everything here comes (bhavati) from the rain-cloud. He said, 'Surely, I am mightier than that: give me yet a name!'
6:1:3:1616. He said to him, 'Thou art Mahân Devah (the Great God).' And because he gave him that name, the moon became suchlike, for the moon is Pragâpati, and Pragâpati is the Great God. He said, 'Surely, I am mightier than that: give me yet a name!'
6:1:3:1717. He said to him, 'Thou art Îsâna (the Ruler).' And because he gave him that name, the Sun became suchlike, for Îsâna is the Sun, since the Sun rules over this All. He said, 'So great indeed I am: give me no other name after that!'
6:1:3:1818. These then are the eight forms of Agni. Kumâra (the boy) is the ninth: that is Agni's threefold state 1.
6:1:3:1919. And because there are eight forms of Agni--
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the Gâyatrî consisting of eight syllables--therefore they say, 'Agni is Gâyatra.' That boy entered into the forms one after another; for one never sees him as a mere boy (kumâra), but one sees those forms of his 1, for he assumed those forms one after another.
6:1:3:2020. One ought to build him (Agni, the fire-altar) up in (the space of) a year, and recite for a year. 'For two (years),' however, say some; 'for in one year they laid the seed, and in one year that boy was born, therefore let him build for two (years), and recite for two (years).' Let him, however, build for a year only, and recite for a year; for the same seed which is laid is brought forth; it then lies changing and growing: hence let him build for a year only, and recite for a year. To him (Agni) when built up (kita) he gives a name: whereby he keeps away evil from him. He calls him by a bright (kitra) name 2, saying, 'Thou art bright;' for Agni is all bright things.

Footnotes

158:1 He means to say that he will leave this to be supplied in the enumeration of the subsequent creations.
158:2 At sacrificial sessions the Sacrificer is called Grihapati. On this, see IV, 6, 8, 3-5.
159:1 On the legend regarding Pragâpati and his daughter Ushas, see I, 7, 4, 1 seq.
159:2 On this and several of the other names, see part i, p. 201.
159:3 As, when a horse gets much corn, it becomes spirited, 'masterful.' The St. Petersburg dictionary suggests the meaning, 'they become strong.' It might also mean, 'they lord it (over the plants).'
160:1 That is, his state of being trivrit, or three times three.
161:1 Tatas ka tatprabhriti tam Agnim kumârarûpam na kvakana pasyanti kimtv etâny etaggvalanâdîni rûpâny apurushavidhâni pasyanti, Sây.
161:2 Or, he calls him by the name of Kitra (bright), that being the name by which he is actually to address the fire on the altar at the end of the performance. Kâty. XVIII, 6, 23.

THE ANIMAL SACRIFICE 3.

SECOND ADHYÂYA. FIRST BRÂHMANA.

6:2:1:11. Pragâpati set his mind upon Agni's forms. He searched for that boy (Kumâra) who had entered
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into the (different) forms. Agni became aware of it,--'Surely, Father Pragâpati is searching for me: well then, let me be suchlike that he knows me not.'
6:2:1:22. He saw those five animals,--the Purusha (man), the horse, the bull, the ram, and the he-goat. Inasmuch as he saw (pas) them, they are (called) cattle (pasu).
6:2:1:33. He entered into those five animals; he became those five animals. But Pragâpati still searched for him.
6:2:1:44. He saw those five animals. Because he saw (pas) them, therefore they are animals (pasu); or rather, because he saw him (Agni) in them, therefore they are animals.
6:2:1:55. He considered, 'They are Agni: I will fit them unto mine own self 1. Even as Agni, when kindled, glares, so their eye glares; even as Agni's smoke rises upwards, so vapour rises from them; even as Agni consumes what is put in him, so they devour; even as Agni's ashes fall down, so do their faeces: they are indeed Agni; I will fit them unto mine own self.' He meant to slaughter them for different deities: the Purusha (man) for Visvakarman, the horse for Varuna, the bull for Indra, the ram for Tvashtri, the he-goat for Agni.
6:2:1:66. He considered, 'For different deities, indeed, I mean to slaughter now; but I myself desire (kam)
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[paragraph continues] Agni's forms: well then, I will slaughter them for the Agnis, as for the (object of my) desire.' He slaughtered them for the Agnis, as for (his) desire,--to wit, 'for the Agnis,' because many were the forms of Agni he had set his mind upon; and 'for the desire,' because it was with a desire that he slaughtered them. Having appeased them and carried the fire round them, he led them northwards and slew them.
6:2:1:77. He considered, 'Those glories (signs of excellence 1) upon which I have set my mind are contained in the heads: well then, I will only put on the heads 2.' He cut off the heads and put them on (himself, or the altar). The remaining trunks he then let float on the water  3, and brought the sacrifice to its completion by means of (the offering of) a he-goat, thinking, 'Lest my sacrifice be pulled to pieces.' After performing that animal sacrifice, Pragâpati saw that he had not yet reached the end of Agni (the fire-altar).
6:2:1:88. He considered, 'I must search for that body 4 which I let float on the water.' He searched for it; and what (part) of those (bodies) cast into the water had settled therein, that water he gathered; and what (had settled) in this earth, that clay (he gathered) 5. And having gathered both that clay
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and water, he made a brick: hence a brick consists of these two, clay and water.
6:2:1:99. He considered, 'Surely, if I fit 1 this (matter) such as it is unto mine own self, I shall become a mortal carcase, not freed from evil: well then, I will bake it by means of the fire.' So saying, he baked it by means of the fire, and thereby made it immortal; for the sacrificial food which is baked by fire is indeed immortal (or, ambrosia). Hence they bake the bricks with fire: they thereby make them immortal.
6:2:1:1010. And inasmuch as he saw them after offering (ishtvâ) the animal, therefore they are bricks (ishtakâ). Hence one must make the bricks only after performing an animal sacrifice; for those which are made before (or, without) an animal sacrifice are 'anishtakâ 2.' And, moreover, there is this other (consideration).
6:2:1:1111. As to those glories, they are these same heads of the victims; and those (headless) trunks are these five layers (of the fire-altar): thus when he builds up the layers after putting on the heads of the victims, he thereby unites those trunks with those heads.
6:2:1:1212. And because Agni is all those animal victims, therefore animals delight (being) near the fire 3,--
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there animals sport with animals. Hence the (sacrificial) fire is set up with him who possesses cattle; for inasmuch as Agni (was) the same as cattle, therefore Pragâpati (the lord of creatures or generation) became Agni.
6:2:1:1313. Here now some say, 'It is at this (point of the performance) that he should offer up all those (five) victims; for had Pragâpati then offered up all of them, he would certainly have reached the end of the fire (altar): hence were he (the Sacrificer) now to offer up all those (victims) he would certainly reach the end of the fire (altar).' Let him not do so: he thus would stray from where the gods have gone, he would stray from the path;--and what would he then gather 1? For those same bodies, those layers, he gathers: let him therefore not do so.
6:2:1:1414. Now when he slaughters those animals, he prepares a home for Agni; for nowhere but in his home does one enjoy himself. But the home means food: it is that he lays down in, front, and when Agni sees that, he turns unto him.
6:2:1:1515. There are a man, a horse, a bull, a ram, and a he-goat; for such are all the animals (used for sacrifice). Animals are food: he thus lays down in front whatever food there is; and seeing that, Agni turns unto him.
6:2:1:1616. There are five; for there are those five Agnis,
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to wit, the five layers (of the fire-altar): for them he thus lays down five homes; and seeing that, Agni turns unto him.
6:2:1:1717. And when (he offers) 'to the Agnis,'--it is because there are here many Agnis, to wit, those layers; and when (he offers) 'to the desire,' it is in order that the Sacrificer may obtain the object for which he performs that ceremony.
6:2:1:1818. A man (purusha) he slaughters first, for man is the first of animals; then a horse, for the horse comes after man; then a bull, for the bull (or cow) comes after the horse; then a ram, for the sheep comes after the cow; then a he-goat, for the goat comes after the sheep: thus he slaughters them according to their form, according to their excellence.
6:2:1:1919. Their ropes may be unequal; that of the man being the longest, then shorter and shorter: thus he makes the ropes according to the form of the animals, to avoid confusion between good and bad. But let them be all alike, all similar; for all these victims are alike, all similar, for they are (all) called Agnis, they are called food: hence they are alike and similar.
6:2:1:2020. Here now they say, 'How is that complete five-bricked fire of his gained in the animals?'--Well, in the kapâlas of the sacrificial cakes that first brick, the earthen one, is obtained; and when he slaughters the animal, thereby the animal brick is obtained, and when two gold chips are (placed) on both sides of the omentum, thereby the gold brick is obtained; and what firewood, stake, and enclosing sticks there are, thereby the wooden brick is obtained; and what ghee, sprinkling-water, and cake there are, thereby the fifth brick, the food, is
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obtained: thus then that complete five-bricked fire of his is gained in the animals.
6:2:1:2121. For these (victims) there are twenty-four kindling-verses 1; for the year consists of twenty-four half-moons, and Agni is the year: as great as Agni is, as great as is his measure, by so much he thus kindles him.
6:2:1:2222. And, again, why there are twenty-four,--the Gâyatrî consists of twenty-four syllables, and Agni is Gâyatra 2: as great as Agni is, as great as is his measure, by so much he thus kindles him.
6:2:1:2323. And, again, why there are twenty-four,--man (purusha) doubtless is twenty-fourfold: ten fingers of the hands, ten toes, and four limbs; and Pragâpati is the Purusha, and Pragâpati is Agni: as great as Agni is, as great as is his measure, by so much he thus kindles him.
6:2:1:2424. He recites both gâyatrî and trishtubh verses; for the gâyatrî metre is the vital air, and the trishtubh is the body (self): by the gâyatrî verses he thus kindles his vital air, and by the trishtubh ones the body. The trishtubh verses are in the middle, and the gâyatrî verses on both sides thereof; for this body is in the middle, and the (organs of) the vital airs are on the sides thereof. He pronounces more gâyatrî verses before, and fewer after (the
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trishtubh verses); for there are more (organs of the) vital airs in front, and fewer behind.
6:2:1:2525. He recites (Vâg. S. XXVII, 1), 'May the months 1, O Agni, may the seasons make thee grow!' When Agni restored the relaxed Pragâpati, he (Pragâpati) said to him, 'What kindling-verses there are equal to me (in measure), with them kindle me!'
6:2:1:2626. He (Agni) saw these (verses), 'May the months, O Agni, may the seasons make thee grow!' that is, 'May both the months, O Agni, and the seasons make thee grow!'--'The years, the Rishis, whatsoever truths' that is, 'May the years, and the Rishis, and the truths make thee grow!'--'With heavenly brightness do thou shine!'--the heavenly brightness doubtless is yonder sun: thus 'together with that do thou shine!'--'lighten up the whole four regions!' that is, 'lighten up all the four regions!'
6:2:1:2727. These (verses) have one and the same explanation regarding him (Agni-Pragâpati): how one would make him complete, how he would restore and produce him. They relate to Agni and Pragâpati: to Agni, inasmuch as Agni saw (them); to Pragâpati, inasmuch as he (Agni) kindled Pragâpati.
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6:2:1:2828. Twelve Âprî (propitiatory) verses 1 there are,--twelve months are a year, and the year is Agni: as great as Agni is, as great as is his measure, with so much he thus propitiates (or gratifies) him.
6:2:1:2929. And, again, why there are twelve,--of twelve syllables consists the Gagatî, and the Gagatî is this earth, for on her there is everything that moves (gag-at) here. And Agni also is this earth, for it is out of her that the whole fire (altar) is built up: as great as Agni is, as great as is his measure, by so much he thus propitiates him.
6:2:1:3030. And, again, why there are twelve,--of twelve syllables consists the Gagatî, and the Gagatî is all the metres, and all the metres are Pragâpati (the sacrifice), and Pragâpati is Agni: as great as Agni is, as great as is his measure, by so much he thus propitiates him.
6:2:1:3131. Those 'kindling-sticks of his (Agni) are upright.' When Agni restored the relaxed Pragâpati, he said to him, 'What Âprî-verses there are equal to me, with them propitiate me!'
6:2:1:3232. He saw these (verses) 2:--'Upright are his kindling-sticks,' for upright indeed are the kindling-sticks of him when kindled;--'upwards tending the bright flashes of Agni,' for tending upwards are his bright flashes, his flames;--'they, the most brilliant,' that is 'the most powerful;'--'of the fair-looking son,' for fair-looking indeed Agni is on all sides; and inasmuch as he (the Sacrificer) produces him thereby he (Agni) is his son.
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6:2:1:3333. These (verses) have one and the same explanation regarding him (Agni-Pragâpati): how one would make him complete, how he would restore and produce him. They relate to Agni and Pragâpati,--to Agni, inasmuch as Agni saw (them); to Pragâpati, inasmuch as he (Agni) propitiated Pragâpati.
6:2:1:3434. They are unequal, and consist of unequal feet, and unequal syllables; for the metres are unequal: whatever unequal limbs there are at his (Agni's) body, those (limbs) of his he propitiates by these (verses).
6:2:1:3535. The animal cake belongs to (Agni) Vaisvânara--Vaisvânara being all the fires--for the obtainment of all the fires.
6:2:1:3636. As to why it belongs to Vaisvânara;--those layers (of the altar) no doubt are the seasons, for the seasons are the fires; and the seasons are the year, and the year is Vaisvânara (belonging to all men). Were it (offered) to Agni (Vaisvânara), he would cause it (the formula) to be redundant. It is one on twelve potsherds: twelve months are a year, and the year is Vaisvânara. The offering and invitatory formulas relate to Agni, for the obtainment of Agni's forms. They contain the word 'kâma' (desire), for the obtainment of his desires.
6:2:1:3737. Now some, having in that way 1 obtained those heads, put them on (the fire-altar), thinking, 'Either way 2 are they animals.' But they (who do this) become mortal carcases, for unpropitiated are
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those (heads) of theirs. In this way, indeed, they did put them on for Ashâdhi Sausromateya 1; but quickly indeed he died after that.
6:2:1:3838. Some, however, make gold ones, saying, 'They are immortal bricks (amriteshtakâ).' But indeed those are false bricks (anriteshtakâ), those are no heads of victims.
6:2:1:3939. Some, again, make earthen ones, thinking, 'Passed away, forsooth, are these animals, and this earth is the shelter of all that has passed away: thus whither those animals have gone, from thence we collect them.' Let him not do so, for whoso knows not both the practice and theory of these (victims), for him let them be passed away. Let him slaughter those very five victims, as far as he may be able to do so; for it was these Pragâpati was the first to slaughter, and Syâparna Sâyakâyana the last; and in the interval also people used to slaughter them. But nowadays only these two are slaughtered, the one for Pragâpati, and the one for Vâyu. The theory of these two is now (to be) told.

Footnotes

161:3 This is the so-called ishtakâ-pasu, or animal sacrifice performed with regard to the bricks; the heads of the victims being used in building up the altar, whilst some of the blood is mixed with the clay of which the bricks are made.
162:1 Or, I will make them part of mine own self.--Similarly St. Petersburg dictionary, 'I will change them into myself.' But differently Professor Delbrück, Altind. Synt., p. 239, 'I will make myself to be these, change myself into these.' This is on account of the middle form of the verb, which, however, is quite justified also in the former interpretation. Cf. VI, 8, 2, 1, where there is no question of changing the whole sacrifice into a heap of ashes, but of taking over the ashes, or some of it, to form part of the sacrifice.
163:1 See VI, 1, 1, 4.
163:2 That is, on the fire-altar, or (which is the same thing) on himself, Pragâpati, the sacrifice. The heads of the five victims are placed in (a dish introduced into) the bottom layer of the altar so as to impart stability to it. See VII, 5, 2, 1 seq.
163:3 Or, he washed them, cleaned them, in water.
163:4 Literally, that self, i.e. that part of mine own self, the sacrifice (?).
163:5 It seemed desirable here to leave the construction of the original text unchanged.
164:1 Sâyana explains 'abhisamskarishye' by 'âdhiyagñike sarîra upadhâsyâmi,' 'if I were to put this (clay and water) on the sacrificial body.'
164:2 A play on the word which may mean either 'non-bricks,' or 'being without oblation (ishta).'
164:3 Sâyana seems to take this to mean, that animals (cattle) delight, or sport, when the sacrificial fire is established; that is to say, they feel at home and increase wherever a new household is established (?);--tasmâd agnâv âhite pasavo ramante, âtmany eva sâ prîtir ity abhiprâyah. Adhunâ^ऽgneh pasushv âtmabhûteshu prîtim p. 165 darsayann âha, yasmâd agnir esha yat pasavas tasmâd yasya manushyasya pasavo bhavanti tasminn etad agnir âdhîyate, tatra hi sa âtmabhûtaih pasubhî ramate nânyatra; evam yad agnyâtmikâh pasavas tatas tam agnim âtmâ^ऽbhisamskritya pragâpatir agnir abhavat.
165:1 That is, what 'sambhâras' or equipments of the fire should he then collect? Cf. part i, p. 276.
167:1 For the eleven gâyatrî verses, used as sâmidhenîs at an ordinary ishti--and raised to the number of fifteen by repetitions of the first and last verses--see part i, p. 102. The present animal sacrifice (ishtakâ-pasu) adds to these verses nine trishtubh verses (Vâg. S. XXVII, 1-9), which (according to Kâty. XVI, 1, 11) are to be inserted between the two verses containing the words 'samidhyamâna' (being kindled) and 'samiddha' (kindled) respectively,--that is, between the ninth and tenth of the normal or gâyatrî kindling-verses (cf. I, 4, 1, 38).
167:2 See VI, 1, 1, 15; 3, 19.
168:1 This is the meaning assigned here to 'samâh' by Mahîdhara, a doubtful meaning indeed. Besides the ordinary meaning year,' the St. Petersburg dictionary also allows to 'samâ' that of 'half-year' in some passages of the Atharva-veda. In the present passage, the dictionary refers 'samâh' to the adjective 'sama,' hence 'the equal seasons.' This cannot, however, have been the meaning assigned to the word by the author of this part of the Brâhmana, whatever it may originally have been in this verse of the Samhitâs. Sâyana, Taitt. S. IV, 1, 7, takes 'samâh' in the sense of 'the years,' but remarks that 'the months and half-months' have to be understood by it in this verse.
169:1 For the purport of these verses which form the offering-prayers at the fore-offerings of the animal sacrifice, see part ii, p. 185, note 1.
169:2 Vâg. S. XXVII, II seq.
170:1 That is, according to Sâyana, somehow or other, in some worldly manner, as by buying or begging them, without performing the animal sacrifice.
170:2 That is to say, whether they are consecrated or unconsecrated, in either case they are 'pasavah' or animal (victims). Sây.
171:1 The son of Ashâdha and Susromatâ, according to Sâyana.

SECOND BRÂHMANA.

6:2:2:11. The Karakas slaughter (a he-goat) for Pragâpati, saying, 'Pragâpati, having built up the fire-altar (agni), became Agni. When he slaughters that one, then indeed he reaches the end of Agni (the fire-altar).'
6:2:2:22. It is a dark grey one; for the grey has two kinds of hair, the white and the black; and two make a productive pair: that is its Pragâpati-characteristic. It is a hornless one, for Pragâpati is hornless.
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6:2:2:33. For this (animal sacrifice) there are twenty-one kindling-verses 1;--twelve months, five seasons, these three worlds, and yonder sun,--that is the twenty-onefold Pragâpati; and Pragâpati is Agni: as great as Agni is, as great as is his measure, by so much he thus kindles him.
6:2:2:44. And, again, why there are twenty-one;--man (purusha) doubtless is twenty-onefold, ten fingers of the hand, ten toes, and the body (make) the twenty-onefold man Pragâpati; and Pragâpati is Agni: as great as Agni is, as great as is his measure, by so much he thus kindles him.
6:2:2:55. He recites both gâyatrî and trishtubh verses: their significance has been told; and (what applies to) the order of the verses has been told. The libation of ghee 2 he makes with the verse containing (the name) Hiranyagarbha 3; for Hiranyagarbha.
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is Pragâpati, and Pragâpati is Agni. There are twelve Âprî-verses: their significance has been told; and (what applies to) the order of the verses has been told. The animal cake belongs to Pragâpati, for the relation of the victim is also that of the animal cake 1. It is one on twelve potsherds: twelve months are a year, and the year is Pragâpati. The offering and invitatory formulas contain the word 'Ka,' for Pragâpati is Ka 2.
6:2:2:66. He then slaughters for Vâyu Niyutvat (the wind, driving a team of horses) that white, bearded (he-goat). When Pragâpati had produced living beings, he looked about him, and from exceeding delight his seed fell: it became that white, hornless, bearded he-goat (aga, 'unborn'); for seed is life-sap, and as far as there is life-sap, so far extends the self. And when he slaughters that one, then indeed he reaches the end of Agni (the fire-altar). It is a white one, because seed is white. It is hornless, because seed is hornless. It belongs to Vâyu, because Vâyu (the wind) is the out-breathing; and to Niyutvat, because the teams (niyut 3) are the in-breathing: the out-breathing and in-breathing he thus lays into him.
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6:2:2:77. And, again, why he slaughters that white, hornless (he-goat);--when the gods restored the relaxed Pragâpati, they, by means of this victim, put into him that out-breathing which had gone out of him; and in like mariner this one now puts it into him. It belongs to Vâyu, because Vâyu is the out-breathing; and to Niyutvat, because the teams are the in-breathing: he thus puts the out-breathing and in-breathing into him. It is white, because Vâyu (the wind) is white; and it is hornless, because Vâyu is hornless.
6:2:2:88. For this (animal sacrifice) there are seventeen kindling-verses 1; for the year is seventeenfold--there are twelve months and five seasons--Pragâpati is the year, and Pragâpati is Agni: as great as Agni is, as great as is his measure, by so much he thus kindles him.
6:2:2:99. And, again, why there are seventeen,--man is seventeenfold,--there are ten vital airs, four limbs, the body the fifteenth, the neck-joints the sixteenth, and the head the seventeenth,--Pragâpati is the Person (or man, purusha), and Pragâpati is Agni: as great as Agni is, as great as is his measure, by so much he thus kindles him.
6:2:2:1010. He recites both gâyatrî and trishtubh verses: their significance has been told; and (what applies to) the order of the verses has been told. There are twelve Âprî-verses: their significance has been told; and (what applies to) the order of the verses has been told. The animal cake belongs to Pragâpati: 'Therein then that wish was obtained,'
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[paragraph continues] Mâhitthi once said,--'which the Karakâs say is in the victim to Pragâpati.'
6:2:2:1111. And as to why the victim belongs to Vâyu, and the animal cake to Pragâpati;--one half of Pragâpati doubtless is Vâyu, and one half is Pragâpati: thus, were they both to belong to Vâyu, or both to Pragâpati, then only one half of him (Pragâpati) would be made up, and one half would not (be made up). But in that the victim belongs to Vâyu, and the animal cake to Pragâpati, thereby he puts together (restores) him, Pragâpati, wholly and entirely.
6:2:2:1212. And, again, why the victim belongs to Vâyu, and the animal cake to Pragâpati;--when the gods restored the relaxed Pragâpati, they, by means of this victim, put into him that out-breathing which had gone out of him; and by means of this cake they restored that body (trunk) of his. And as to why it belongs to Pragâpati, it is because the body (self) is Pragâpati; and (why it is) one on twelve potsherds,--twelve months are a year, and Pragâpati is the year. One of the offering prayers and one of the invitatory prayers 1 contain (the word) 'ka,' for Pragâpati is Ka.
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6:2:2:1313. Now when in the first place he offers the omentum, he thereby puts into him (Pragâpati) that vital air which is here in front. And when they proceed with that (cake) in the middle, it is because this trunk is in the middle. And when they proceed thereafter with the (meat) oblation, he thereby puts into him that vital air which is behind. The (remaining) offering and invitatory prayers should contain the word 'bright,' with the view of the obtainment of bright forms; and the word 'niyut' (team), for the obtainment of that form which has a team 1.
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6:2:2:1414. As to this they say, 'It is rather the two (prayers) of the Omentum that should contain (the word) "bright," for so far as the two (prayers) of the omentum containing (the word) "bright" extend, extends what is bright in the animal (sacrifice); and the two (prayers) of the (meat) oblation should contain (the word) "team," for the obtainment of that form of him (Pragâpati) which has a team.'
6:2:2:1515. And, again, why he slaughters this animal;--in this animal doubtless the form of all (the five kinds of) animals is (contained): inasmuch as it is hornless and bearded, that is the form of man, for man is hornless and bearded; inasmuch as it is hornless and furnished with a mane, that is the form of the horse, for the horse is hornless and furnished with a mane; inasmuch as it is eight-hoofed, that is the bull's form, for the bull is eight-hoofed; inasmuch as its hoofs are like those of the sheep, that is the form of the
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sheep; and inasmuch as it is a he-goat, that is that of the goat. Thus when he slaughters this one, thereby indeed all those (five) animals are slaughtered for him. Whichever of these may suit him--either those five animals, or that (he-goat) for Pragâpati, or that one for (Vâyu) Niyutvat 1--
6:2:2:1616. Let him slaughter it at full moon. 'Let him slaughter at new moon,' so say some, 'for Pragâpati is yonder moon: during that night (of new moon) he dwells here (on earth) 2, and it would be just as if he slaughtered him while staying near.'
6:2:2:1717. But, indeed, this (takes place) at full moon, for the victim is yonder moon, and him the gods slaughter at full moon 3: 'I will slaughter him at the time when the gods slaughter him,' thus he thinks, and therefore (he does so) at full moon. And, again, why at full moon;--the full moon no
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doubt was the first to shine forth, hence also (the sacrifice takes place) at full moon.
6:2:2:1818. And furthermore, at the Phâlguna (full moon), for that full moon of Phâlguna, that is, the second (Phâlguna) 1, is the first night of the year; and that first (Phâlguna) is the last (night of the year): he thus begins the year at the very mouth (beginning).
6:2:2:1919. Now, as soon as he has performed the full-moon offering, let him slaughter the victim. For Indra, having driven away Vritra, evil, by means of the full-moon offering, thus freed from evil entered upon this sacrificial performance; and in like manner the Sacrificer, having driven away Vritra, evil, by means of the full-moon offering, thus freed from evil now enters on this (sacred) performance.
6:2:2:2020. This is (performed) in a low voice, for by means of these victims Pragâpati sought to obtain this (sacred) work 2; but that (work) was then, as it were, uncertain, indistinct: hence in a low voice.
6:2:2:2121. And, again, why in a low voice;--this performance assuredly belongs to Pragâpati, for it is Pragâpati he enters upon by this performance; and Pragâpati is undefined.
6:2:2:2222. And, again, why in a low voice;--there is seed here in the sacrifice, and seed is cast silently--the
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omentum, the animal cake, and the chief oblation, for of that much consists the animal sacrifice.
6:2:2:2323. On the eighth day (after full moon) he collects (the materials for) the fire-pan; for sacred to Pragâpati is that day, the eighth (after full moon), and sacred to Pragâpati is this (sacred) piece of work, the fire-pan: on a day sacred to Pragâpati he thus performs the work sacred to Pragâpati.
6:2:2:2424. And as to why (it is performed) on the eighth day;--that eighth day no doubt is a joint of the year, and that fire-pan is a joint of Agni (the fire-altar): he thus makes joint upon joint.
6:2:2:2525. And, again, why on the eighth day;--eightfold doubtless is the pan 1--the bottom part, the two side-parts, the horizontal belt (or rim), that makes four; and four upright (bands), that makes eight: he thus makes the eightfold on the eightfold (or eighth).
6:2:2:2626. He performs the initiation on the day of new moon; for from out of the new moon the sacrifice is spread: 'Whence the sacrifice is spread, thence will I generate the sacrifice,' so he thinks.
6:2:2:2727. And, again, why he (does so) at new moon;--when he performs the initiation, he verily pours out his 'own self, as seed, into the fire-pan, the womb; and when he becomes initiated, he makes for it (his self) that world (or place) beforehand 2, and he is
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born into the world made by him: hence they say, Man is born into the world made (by him) 1.'
6:2:2:2828. Now, were he to be initiated during less than a year, he would build up bricks without space (for them) 2: the bricks would exceed the spaces. And if, after making more spaces 3, he were not to fill up bricks in accordance therewith, the spaces would exceed the bricks. And when, after initiating himself at new moon, he buys (Soma) at new moon 4, he piles up as many bricks as he (during the interval) makes space for; and when his (Agni's second) wing is covered (with loose soil), the whole Agni is built up.
6:2:2:2929. As to this they say, 'If at the time of the buying (of Soma) the days and nights (of the initiation-period) amount to just as many as there are bricks of that fire-altar, why then are not those
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spaces of his filled up (which are prepared) during the days there are after the buying (of Soma) 1? Well, when he buys (Soma) at new moon, after becoming initiated at new moon (a year previously), then he piles up just as many bricks as (during that interval) he makes space for; and what days there then are after the buying (of Soma), during that interval the Adhvaryu builds up the fire-altar. But when should he build up, if there were not that interval? As many as there are days and nights in the year, so many are the bricks of that fire-altar. Thereto (comes) a thirteenth month, for there is that thirteenth month;--thus during the days there are after the buying (of Soma), those spaces of it (the altar) are filled up afterwards with those bricks of the thirteenth month: thus the spaces and the bricks become equal.
6:2:2:3030. Thus, then, what first full moon there is (in the year) on that he slaughters the victim; and what first eighth-day there is, on that he prepares the fire-pan; and what first new moon there is, on that he becomes initiated: thus whatever first days there are in the year, of those he thereby takes possession for him (Agni, the altar), those he thereby gains. Now then as to the total amount (of the fire-altar) 2.
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6:2:2:3131. Here now they say, 'How does that sacrificial performance of his (the animal sacrifice) gain the year, Agni? how does it correspond 1 with the year, with Agni?' Well, for those five victims there are twenty-five kindling-verses, twelve Âprî-verses,--that makes thirty-six;--eleven after-offerings, eleven by-offerings 2,--that makes fifty-eight.
6:2:2:3232. Now what forty-eight there are (in these fifty-eight), they are the Gagatî (metre) consisting of forty-eight syllables;--the Gagatî doubtless is this earth, for it is thereon that everything is that moves (gagat); and Agni also is this earth, for it is thereof that the whole Agni is built up: as great as Agni is, as great as is his measure, so great does this become 3.
6:2:2:3333. And, again, why there are forty-eight;--of forty-eight syllables consists the Gagatî; the Gagatî (comprises) all the metres; all the metres are Pragâpati (the sacrifice 4); and Pragâpati is Agni as great as Agni is, as great as is his measure, so great does this become.
6:2:2:3434. And what (remaining) ten there are (in those fifty-eight), they are the Virâg, consisting of ten syllables; and the Virâg is Agni,--there are ten regions, and the regions are Agni; ten vital airs, and the vital airs are Agni: as great as Agni is,
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as great as is his measure, so great does this become.
6:2:2:3535. The omentum and the animal cake, that makes sixty;--sixty are the days and nights of a month: thus he gains the month; the month gained gains the season; and the season (gains) the year: he thus gains the year, Agni, and the wishes which are contained in the year, and what other food than that there is in the year, all that (he gains).
6:2:2:3636. And for that (victim) of Pragâpati there are twenty-one kindling-verses, and twelve Âprî-verses, that makes thirty-three;--eleven after-offerings, eleven by-offerings, that makes fifty-five;--omentum, animal cake, and chief oblation, that makes fifty-eight: whatever wish is contained in the fifty-eight, that he gains even here 1;--two libations of ghee, that makes sixty: whatever wish is contained in the sixty, that he gains even here; and what other food than that there is in the year, all that (he gains).
6:2:2:3737. And for that (victim) of (Vâyu) Niyutvat, there are seventeen kindling-verses, and twelve Âprî-verses, that makes twenty-nine;--eleven after-offerings, and eleven by-offerings, that makes fifty-one;--omentum, animal cake, and chief oblation, that makes fifty-four;--two libations of ghee, two (oblations to Agni) Svishtakrit, that makes fifty-eight: whatever wish is contained in the fifty-eight, that he gains even here;--the wood-lord 2 (tree) and the oblation of gravy, that makes sixty: whatever wish is contained
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in the sixty, that he gains even here, and what other food than that there is in the year, all that (he gains); and thus that sacrificial performance gains for him the year, Agni; thus it (the animal sacrifice) corresponds with the year, with Agni.
6:2:2:3838. As to this they say, 'Of that animal he should offer no Samishtayagus, nor should he go down with the heart-spit to the purificatory bath 1; for that animal (sacrifice) is the commencement of Agni; the Samishtayagus are the gracious dismissal of the deities 2; and the purificatory bath is the completion;--lest he should at the very commencement dismiss the deities, and complete the sacrifice.' Let him nevertheless complete (the sacrifice): Pragâpati, having offered that animal, saw that he had not reached the end of him, Agni,--let him therefore complete (the sacrifice). And, again, why he completes it;--that animal sacrifice is his vital air, and if anything were to cut him off from that, it would cut him off from the vital air; and if anything were to cut him off from the vital air, he would thus die: let him therefore complete (the sacrifice). Now, then, as to the vows (rites of abstinence).
6:2:2:3939. Here now they say, 'After he has performed that animal offering, he must not sleep upon (a couch), nor eat flesh, nor hold carnal intercourse; for that animal sacrifice is the first Dîkshâ, and improper surely it would be, were the initiated to sleep upon (a couch), or were he to eat flesh, or hold carnal intercourse.' But in no way is this a Dîkshâ, for there is neither a girdle, nor a black
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antelope skin 1; but he makes this the first brick 2: let him therefore, if he like, sleep upon (a couch); and whatever food animals here eat, all that is here obtained and taken possession of by him; and whatever kinds of food there are other than honey, of all those he may eat at pleasure, if he can get them. Carnal intercourse, however, he may not hold prior to the (offering of) clotted curds to Mitra and Varuna 3: the purport of this (will be explained) hereafter.
6:2:2:4040. Here now they say, 'At this sacrifice he should give a Dakshinâ (sacrificial gift); thinking, "Lest my sacrifice should be without a dakshinâ!" let him give to the Brahman the prescribed dakshinâ, for the Brahman is the entire sacrifice: thus the entire sacrifice of his becomes healed.' Let him not do so; for he makes this a brick, and it would be just as if he were to give a present with each brick: only at that (proper) time 4 let him therefore give what it befits him (to give).

Footnotes

172:1 Viz. the eleven ordinary gâyatrî verses raised, by repetitions, to the number of fifteen; with six special trishtubh inserted (p. 167, note 1). Kâty. XVI, 1, 34.
172:2 On the two libations of ghee, see part i, p. 124 note; p. 128, n. 2. It is doubtful which of the two libations is intended here; whether the first which in any case belongs to Pragâpati, but is usually made with a different formula from the one prescribed here, or the second. The later ritualists themselves seem to have been doubtful on this point; but Kâtyâyana (XVI, 1, 35-37) leans to the opinion, that the second libation must be intended; both libations thus being made to Pragâpati on this occasion. Sâyana remarks,--hiranyavatyâ rikâ 'hiranyagarbhah samavartatety' ata uttaram samaprakam (? samaprakâram) âghâram âghârayati; pragâpatir vai hiranyagarbhah sa kâgnis tam evam tarpayitvâpnotîty abhiprâyah.
172:3 That is, Vâg. S. XXV, 10 (XIII, 4; Rd S. X, 321, 1, 'Hiranyagarbhah samavartatâgre'), 'Hiranyagarbha (the golden child) came first into existence; he was born as the only lord of all being; he sustained this earth and sky: what god (or the god K a) shall we serve with offering.'
173:1 See III, 8, 3, 1 seq.
173:2 See I, 1, 1, 13 with note.--The above verse, Rik S. X, 121, I, and following five verses,--each of which ends with, 'what god (or the god Ka) shall we serve with offering,'--are used with the omentum, the animal cake (pasupurodâsa), and the animal oblations respectively; viz. the first three verses as invitatory formulas (anuvâkayâ) and the last three as offering formulas (yâgyâ). Âsv. Sr. III, 8, 1.--Vâg. S. XXV, 10-13, only the first four verses are given together; whilst Sâyana, in accordance with Âsvalâyana, remarks,--vapâ purodâsapasûnâm 'hiranyagarbhah samavartatâgra' ity âdayah syuh.
173:3 Probably 'niyutah' here with allusion to 'niyuta,' shut in.
174:1 That is, only two additional trishtubh verses are to be inserted between the 11 (or 15) gâyatrî ones.
175:1 The three chief oblations of the Animal Sacrifice, requiring each an invitatory prayer (anuvâkyâ) and an offering prayer (yâgyâ), are the omentum-oblation (vapâ), the animal cake (pasupurodâsa), and the meat oblations (pasu-havis). This is the order on the present occasion, whilst usually the cake-oblation succeeds the offering of meat portions. Now the first of the three invitatory prayers (that of the omentum), viz. Vâg. S. XXVII, 26 (Rik S. X, 121, 8), and the last of the three offering prayers (that of the meat portions), viz. Vâg. S. XXVII, 25 (Rik S. X, 121, 7), end with the refrain, 'what god (or, the god Ka) should we serve with offering.' Thus, then, the first and the last of the six formulas would be p. 176 addressed to Pragâpati; and to him is also exceptionally offered the animal cake, which is here assigned the central position, and which, in the normal sacrificial order, would belong to the recipient of the animal sacrifice itself, or in the present case, to Vâyu Niyutvat. Sâyana, on the other hand, makes the above two verses, containing the word Ka, the invitatory and offering prayers of the cake-offering, as the MS. makes him say,--kadvatyau yâgyânuvâkye purodâsasya, 'âpo ha yad brihatîr' (Rik S. X, 121, 7), 'yaskid âpo' (X, 121, 8) ity ete. This, indeed, would also seem to be the opinion of Kâtyâyana, whose rules (XVI, I, 39-43) are,--39. To Pragâpati belongs the animal cake at both (animal sacrifices); 40. The offering and invitatory formulas of the Prâgâpatya (animal sacrifice) contain the word 'Ka;' 41. Those of the Vâyavya contain the word 'bright;' 42. Optionally so, those of the omentum (but not at the meat portion, commentary); 43. The remainder is equal in all (three views).--Now it would indeed be the most natural, that the formulas of the cake-offering, here exceptionally assigned to Pragâpati, should be made to correspond to that deity; but the order in which the formulas are given in the Vâg. S. XXVII, 23-28 (cf. Âsval. III, 8, I, as well as paragraph 13 above, seems to favour the first view; though the next paragraph shows that there were differences of opinion on this point. Cf. next note.
176:1 The form of Pragâpati which has a team of horses is Vâyu, the god of wind; while his bright forms are represented by Agni, the fire (VI, I, 3, 20, 'Agni is all bright things').--Vâg. S. XXVII, 29-34 gives six verses for use as invitatory and offering formulas p. 177 at the ishtakâpasu to Vâyu. Five of these contain the word 'niyut,' team, but only the first two contain the word 'sukra' (bright): these two are presumably to be used on the present occasion; though I am at a loss to see what other two verses containing the word 'bright' are to be used; unless indeed 'suklavatyah' in the text means verses containing some word for 'bright,' in which case the ordinary verses used at an animal offering to Vâyu Niyutvat, viz. Vâg. S. XXVII, 23 and 24 (Rik S. VII, 91, 3; 90, 3) which contain the word 'sveta' (white, light), might be used. The MS. of Sâyana's commentary is unfortunately very corrupt in this place; it alludes to the latter two verses, but whether to recommend them, or set them aside, for the present occasion, is not clear. He does, however, specially except the formulas of the animal cake from being included in the above specification. In the view put forth in paragraph 14, the above-mentioned two verses would apparently have to be used for the omentum-oblation, the two verses containing 'Ka' for the cake-oblation, and (any) two verses containing the word 'team' (either the ordinary ones, Rik S. VII, 92, 5; VI, 49, 4; or some of the special ones) for the meat-oblation.
178:1 Sâyana here supplies 'let him perform that,'--eshâm karmanâm madhye yat karmâsya sampadyeta tat kuryâd iti seshah; but he then adds, that the pronoun 'it' (tam) at the beginning of the next paragraph is caused by proximity of the Niyutvatîya.
178:2 See I, 6, 4, 5. 'Now this king Soma, the food of the gods, is no other than the moon. When he (the moon, masc.) is not seen that night either in the east or in the west, then he visits this world, and here he enters into the waters (f.) and plants (f.).' Thus Pragâpati is here identified with Soma, the moon, and food.
178:3 Cp. I, 6, 4, 12-13. 'The full-moon oblation, assuredly, belongs to the Vritra-slayer, for by means of it Indra slew Vritra; and this new-moon oblation also represents the slaying of Vritra, since they prepared that invigorating draught for him who had slain Vritra. An offering in honour of the Vritra-slayer, then, is the full-moon sacrifice. Vritra, assuredly, is no other than the moon; and when during that night (of new moon) he is not seen either in the east or in the west, then he (Indra) finishes in destroying him by means of that (new-moon sacrifice), and leaves nothing remaining of him.'
179:1 In the older division of the year the first or spring season (vasanta) begins with the month of Phâlguna, that is the month when the moon is in conjunction with the nakshatra of the Uttare Phalgunî, whence that full moon, in the Kaush. Br. 5, 1, is called the mouth, and that of the first Phalgunî the tail, of the year. See A. Weber, Nachrichten von den Naxatra, II, p. 329. In the above, somewhat bold figure, we are, Sâyana reminds us, to understand the fifteenth or last day (of the dark fortnight) of the first Phalgunî, and the pratipad, or first day of the second Phalgunî.
179:2 That is, the construction of the fire-altar.
180:1 For the construction of the fire-pan, in which the sacred fire has to be kept up for a year, during which the initiation-ceremony is repeated day after day, see VI, 5, 2, 1 seq.
180:2 There is kept up in these paragraphs a play on the word 'loka,' meaning both 'space' and 'world (or place of living),'--and applying both to the space occupied by a brick, in building up the altar; and to the place which the Sacrificer, by this performance, gains for himself in another world. The initiation period is here represented p. 181 as the time during which the Sacrificer prepares both the requisite space for the altar (as it were, adding day by day so many brick-spaces, thus becoming available for the altar-pile at the time of construction), and an adequate place for himself in the celestial regions.
181:1 That is, man receives, in a future existence, the reward or punishment for his deeds during this life.
181:2 The author argues in support of the orthodox initiation-period of just one year, as just the amount of time required for preparing the exact amount of space (or brick-spaces) requisite for an altar of proper size. If the initiation were to last less than a year, he would not have had sufficient time to prepare the necessary amount of space, or rather, number of spaces required for the bricks; and, by implication, he would not acquire for himself an adequate place hereafter.
181:3 That is to say, if he were to make the initiation-period last longer than a year, thus providing for more space than his supply of bricks would suffice to fill up.
181:4 That is, after the expiration of the period of initiation, or just a year after the commencement of the latter.
182:1 That is, during the days from the commencement to the completion of the altar. These are the upasad-days (part ii, p. 104 seq.), the number of which varies from three days up to three years. During this period the Upasads have to be performed twice daily, and in the interval between the two performances the building of the altar takes place, a certain number of bricks being added each day.
182:2 Or, rather, the correspondence, in toto, of the sacrificial performance with the object to be attained, viz. Agni, the fire-altar.
183:1 Or, come up to, tally with,--katham samvatsarena sampadyate samgakkhate^ऽvayavasâmyena, Sây.
183:2 For these supplementary oblations at the animal sacrifice, see III, 8, 4, 10 seq.
183:3 That is, the animal sacrifice that has been performed is thus made out to be equal to Agni, or to the object for which it was performed.
183:4 That is, because all the metres are employed in the chants and recitations during the sacrifice.
184:1 ? That is, also in this calculation, or in the parts of the sacrifice here enumerated.
184:2 For the oblation to Vanaspati, see part ii, p. 208; for the vasâhoma, ib. 205.
185:1 See III, 8, 5, 8 seq.
185:2 See I, 9, 2, 26-27.
186:1 For the antelope skin used at the initiation-ceremony, see III, 2, 1, 1; for the girdle, ib. 10.
186:2 See above, VI, 2, 1, 20.
186:3 This is the concluding oblation of the Soma-sacrifice, performed at the close of the Agnikayana; see IX, 5, 1, 54.
186:4 Viz. at the proper time when the priests receive their fees, after the mid-day Soma-service, see part ii, p. 340.

THIRD BRÂHMANA.

6:2:3:11. Now, the gods said, 'Meditate ye!'--whereby, no doubt, they meant to say, 'Seek ye a layer 5 (for the fire-altar)! 'Whilst they were meditating,
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[paragraph continues] Pragâpati saw this earth, as a first naturally-perforated 1 layer: hence it is by means of Pragâpati that he lays on that (brick) 2.
6:2:3:22. Agni said to him (Pragâpati), 'I will step nigh!'--'Wherewith?'--'With cattle!'--'So be it!' He thereby doubtless meant to say, 'with the cattle-brick;' for that cattle-brick is the same as the dûrvâ-brick 3: hence the dûrvâ-brick is laid so as not to be separated from the first naturally-perforated one; hence also not separated from this earth are the plants, the cattle, the fire,--for not separated (from the earth) 4 he (Agni) stepped nigh with this (brick).
6:2:3:33. They said, 'Meditate ye yet!' whereby no doubt they meant to say, 'Seek ye a layer! seek ye (to build) from hence upwards!' Whilst they were
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meditating, Indra and Agni, and Visvakarman saw the air, as a second naturally-perforated layer: hence he lays on that (brick 1) by means of Indra and Agni, and Visvakarman.
6:2:3:44. Vâyu said to them, 'I will step nigh!' Wherewith!'--'With the regions!'--'So be it!' He thereby doubtless meant to say, 'with the regional (bricks 2):' hence on the second naturally-perforated one the regional ones are laid, without being separated from it 3; and hence not separated from the air are the regions, the wind; for not separated therefrom he (Vâyu) stepped nigh with this (brick).
6:2:3:55. They said, 'Meditate ye yet!'--whereby no doubt they said, 'Seek ye a layer! seek ye (to build) from hence upwards!' Whilst they were meditating, Parameshthin saw the sky, as a third naturally-perforated layer: whence it is by Parameshthin (the most high) he lays on that (brick 4).
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6:2:3:66. Yonder Sun said to him, 'I will step nigh!'--'Wherewith?'--'With a space-filling (brick 1).'--'So be it!'--Now he (the sun) indeed is the space-filler: 'by (mine own) self,' he thus means to say. Hence the third naturally-perforated one is laid on so as not to be separated from the space-filling one 2; and hence yonder sun is not separated from the sky, for not separated therefrom did he step nigh with this (brick).
6:2:3:77. These six deities forsooth became all this (universe), whatsoever exists here. The gods and the Rishis said, 'Those six deities forsooth have become all this (universe): bethink ye yourselves how we also may share therein!' They said, 'Meditate ye!' whereby doubtless they meant to say, 'Seek ye a layer! seek ye how we also may share in this 3! Whilst they were meditating, the gods saw a second, the Rishis a fourth, layer 4.
6:2:3:88. They said, 'We will step nigh!'--'Wherewith?'--'With what is over and above these worlds!'--'So be it!' Now what there is above the earth on this side of the air, therewith the gods stepped nigh, that is this second layer; and what there
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is above the air on this side of the sky, therewith the Rishis stepped nigh, that is this fourth layer.
6:2:3:99. Now when they said, 'Meditate ye (ketayadhvam)!' they doubtless meant to say, 'Seek ye a layer (kitim ikkhata)!' and inasmuch as meditating (ketay) they saw them, therefore they are 'layers' (kitayah).
6:2:3:1010. Pragâpati saw the first layer: Pragâpati assuredly is its (spiritual) ancestry. The gods saw the second layer: the gods assuredly are its ancestry. Indra and Agni, and Visvakarman saw the third layer: they assuredly are its ancestry. The Rishis saw the fourth layer: the Rishis assuredly are its ancestry. Parameshthin saw the fifth layer: Parameshthin assuredly is its ancestry. And, verily, whosoever so knows that (spiritual) ancestry of the structures (layers of the fire-altar), his structures are indeed possessed of an ancestry, possessed of relations (or, of mystic significance, bandhu).

Footnotes

186:5 The author here connects the causal verb 'ketay' (to reflect) with 'ki,' to pile, to build; or rather with 'kitim ish,' to desire building (an altar).
187:1 See p. 155, note 8.
187:2 Or, that (layer), the three naturally-perforated bricks occupying the centre of the first, third, and fifth layers of the altar, these bricks are, as it were, the representatives of the respective layers. This first svayam-âtrinnâ brick is laid down with the formula, 'May Pragâpati settle thee!' See VII, 4, 2, 6.
187:3 A stalk of Dûrvâ (Dûb) grass--Panicum (or Cynodon) dactylon, or Agrostis linearis--is laid upon the first naturally-perforated brick (which again lies on the man of gold) in such a way that the root lies upon it and the tops hanging down to the ground. 'Its flowers in the perfect state are among the loveliest objects in the vegetable world, and appear through a lens like minute rubies and emeralds in constant motion from the least breath of air. It is the sweetest and most nutritious pasture for cattle, and its usefulness, added to its beauty, induced the Hindus in the earliest ages to believe it was the mansion of a benevolent nymph.' Sir W. Jones, Works, vol. v, p. 78. Professor R. Wallace, in his 'India in 1887,' gives an excellent illustration of this famous grass. He remarks (p. 282) that it has a wonderful power of remaining green, being the grass of all Indian grasses which retains its succulence throughout the extreme heat of summer.'
187:4 That is to say, immediately after (the earth-brick had been laid on).
188:1 This second naturally-perforated brick, representing the air, forms the centre of the third layer of the altar. See VIII, 3, 1, 1 seq.
188:2 That is, the bricks marking the regions, or quarters (disyâ); five of these are laid down immediately after the self-perforated one, in the four directions from it, two of them being laid on the south. See VIII, 3, 1, 11.
188:3 Viz. without being separated from the layer which the second svayam-âtrinnâ represents. They would seem to lie about a foot away from the central brick; but as no other special brick lies between them, they may on that account be considered as not separated from it.
188:4 The third svayam-âtrinnâ, though considered as forming part of the fifth layer, is really laid on the top of it or rather on the 'punaskiti'--an additional pile of eight bricks laid over the central, gârhapatya-like, portion of the fifth layer (cf. VI, 6, 1, 14, with note *3*). It is laid down with the formula 'May the Most High settle thee!'--and on it the fire is subsequently placed. See VIII, 7, 3, 13 seq.
189:1 See p. 153, note *1*.
189:2 The laying down of the last svayam-âtrinnâ (together with the likewise perforated 'vikarnî') is immediately preceded by the filling up of the fifth layer with the 'space-filling' bricks, only one of which has the common formula pronounced over it. See VIII, 7, 2, 1 seq.
189:3 Viz. in this universe, and, as a representation thereof, in this fire-altar.
189:4 In the foregoing 1-5 paragraphs only those three layers, which have a 'naturally-perforated' brick in the centre, viz. the first, third, and fifth layers, were mentioned. The author now remarks on the two other layers, representing as it were the space between the three worlds.

THE SÂVITRA LIBATIONS.

THIRD ADHYÂYA. FIRST BRÂHMANA.

6:3:1:11. The gods then said, 'Meditate ye!' whereby doubtless they meant to say, 'Seek ye a layer!' Whilst they were meditating, Savitri saw those Sâvitra (formulas); and inasmuch as Savitri saw them, they are called Sâvitra. He offered that eightfold-taken libation; and when he had offered it, he saw this eightfold-appointed Ashâdhâ 1, which had been created aforetime.
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6:3:1:22. Now when they said, 'Meditate ye!' they doubtless meant to say, 'Seek ye a layer!' and inasmuch as they saw it whilst meditating (ketay), therefore it is a layer (kiti). And the libation is a sacrifice; and inasmuch as he saw it after sacrificing (ishtvâ), it is a brick (ishtakâ).
6:3:1:33. Now that same (libation of ghee), while being a single one, he offers as an eightfold one 1 with eight formulas: whence this ('invincible' brick), while being a single one, is eightfold appointed.
6:3:1:44. He offers while raising upwards (the spoon);--he thereby raises this earth upwards by means of its forms 2: whence this earth is raised (above the water) by its forms.
6:3:1:55. He offers it continuously;--for at that time the gods were afraid lest the Rakshas, the fiends, should come thither after them! They saw that continuous libation for preventing the Rakshas, the fiends, from coming after them: hence he offers it continuously.
6:3:1:66. And, again, why he offers that libation;--this Agni is Savitri, and him he gratifies at the outset by this libation; and having sacrificed to, and gratified, him (Agni), he then puts him together. And inasmuch as by this (libation) he gratifies Savitri, they (the formulas are called) Sâvitra: that is why he offers this libation.
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6:3:1:77. And, again, why he offers this libation;--this Agni is Savitri, and him he pours out as seed at the outset by this libation; and whatlike seed is poured into the womb suchlike (offspring) is born. And inasmuch as by this (libation) he pours out Savitri as seed, they (the offering-formulas are called) Sâvitra: that is why he offers this libation.
6:3:1:88. Both an offering-spoon (sruk) and a dipping-spoon (sruva) are used thereat; for the offering-spoon is speech, and the dipping-spoon is breath; and with speech and breath the gods sought this sacred rite at the beginning: hence there are an offering-spoon and a dipping-spoon.
6:3:1:99. And, again, why there are an offering-spoon and a dipping-spoon,--what Pragâpati was, that indeed is this dipping-spoon, for the dipping-spoon is the breath, and the breath is Pragâpati. And what Vâk (speech) was, that is this offering-spoon; for Vâk is a female, and the offering-spoon (sruk, f.) is a female; and those waters which went forth from the world of Vâk (speech) 1, they are this (ghee) which he offers (in) this libation.
6:3:1:1010. He offers it continuously, for those waters flowed continuously. And inasmuch as that Pragâpati entered the waters with the threefold science 2, that is these prayers (yagus) with which this (priest) now offers.
6:3:1:1111. The first three which there are, are these (three) worlds; and what fourth prayer there is that
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is the threefold science, that is the Gagatî,--the Gagatî being all the metres, and all the metres (making up) the threefold science; and what last four (prayers) there are, they are the quarters: now Pragâpati indeed is those worlds and the quarters; and that (gagatî verse in the middle) is the threefold science.
6:3:1:1212. He offers with (Vâg. S. XI, 1), 'Harnessing first the mind,'--Pragâpati, assuredly, is he that harnesses, he harnessed the mind for that holy work; and because he harnessed the mind for that holy work, therefore he is the harnessing one.
6:3:1:1313. 'Savitri, stretching out the thoughts,'--for Savitri is the mind, and the thoughts are the vital airs;--'gazing reverently at Agni's light,'--that is, having seen Agni's light;--'bore up from the earth;' for upwards from the earth he indeed bears this (offering).
6:3:1:1414. [Vâg. S. XI, 2] 'With harnessed mind we,'--he thereby harnesses the mind for this work, for with unharnessed mind one cannot now do anything;--'at the impulse of the god Savitri,'--that is impelled (sped) by the god Savitri,--'with power (we strive) for the heavenly;'--'that by this holy work he may go to the heavenly world,' he thereby means to say; 'with power,' he says, for by power (energy) one goes to the heavenly world.
6:3:1:1515. [Vâg. S. XI, 3] 'Savitri, having harnessed the gods,'--Savitri is the mind, and the gods are the vital airs;--'going by thought to the light, to heaven,'--for as such as are going to the heavenly world by thought (devotion) he has harnessed them for this holy work;--'going to produce a mighty light,'--the mighty light assuredly is yonder sun, and
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he is this Agni, and him they are indeed going to fit together (or, restore);--'may Savitri speed them!'--that is, 'may they perform this holy work, sped by Savitri.'
6:3:1:1616. [Vâg. S. XI, 4] 'They harness the mind, and they harness the thoughts,'--for both the mind and the vital airs he harnesses for this holy work;--'the priests of the priest,'--the priest is Pragâpati, and the priests are the gods;--'of the great inspirer of devotion,'--the great inspirer of devotion 1 is Pragâpati;--'he hath assigned the priestly offices,'--now when he (Agni-Pragâpati) is built up, then he assigns the priestly offices, for the priestly offices are assigned over the built-up (fire-altar);--'the finder of rites,'--for he indeed found this rite;--'he alone,' for he alone found this whole holy rite;--'mighty is the praise of the god Savitri,'--that is, 'great is the praise of the god Savitri.'
6:3:1:1717. [Vâg. S. XI, 5 Rik S. X, 13, 1] 'By devotions I harness your old inspiration,'--the old inspiration (brahman) doubtless is the vital air, and devotion is food, and that food is this oblation: by means of this oblation, by means of this food, he harnesses the vital airs for this holy work,--'May the praise spread abroad on the lord's path,'--this he says in order that there may be for the Sacrificer the praise of fame among both gods and men;--'may all sons of the immortal hear!'--the immortal one doubtless is Pragâpati, and his sons are all the gods;--'who have resorted
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to the heavenly abodes;'--the heavenly abodes are these worlds: the gods that are in these worlds, with regard to them he says this.
6:3:1:1818. [Vâg. S. XI, 6; Rik S. V, 81, 3] 'Whose course the others have followed,'--for Pragâpati first performed this rite, whereupon the gods performed it;--'the gods with vigour, the god's greatness,'--the greatness is the sacrifice, thus: 'the gods with vigour (followed) the god's sacrifice, his energy;'--'that dappled steed who hath measured the terrestrial (regions),'--whatsoever is on this earth that is terrestrial, all that he measures out; for with his rays he reaches down to it;--'the regions, he the god Savitri by his greatness,'--the regions are these worlds, and the god Savitri is yonder sun: he measures them by his greatness.
6:3:1:1919. [Vâg. S. XI, 7] 'God Savitri, speed the sacrifice, speed the lord of sacrifice unto his share!'--the god Savitri is yonder sun, and his share is the sacrifice, that he means to say when he says 'speed the sacrifice, speed the lord of sacrifice!'--'May the heavenly, thought-cleansing Gandharva cleanse our thought!'--the heavenly Gandharva is yonder sun, and thought is (sacrificial) food; thus, 'May the food-cleanser cleanse our food!'--'May the lord of speech render agreeable our speech!'--this sacred rite is speech, and the lord of speech is the breath: thus, 'May the breath render agreeable this rite of ours!!
6:3:1:2020. [Vâg. S. XI, 8] 'Further, O god Savitri, this our sacrifice!'--the god Savitri is yonder sun, and whatever sacrificial rite he furthers, that
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reaches its end safely and auspiciously;--'as one pleasant to the gods,'--that is, as one which shall please the gods;--'friend-gaining, ever-winning, wealth-winning, heaven-winning,'--that is, one that may gain all this;--'Make the hymn-tune successful with the rik (verse), the Rathantara with the Gâyatra (metre), and the Brihat, moving in Gâyatra measures!'--thus the sâmans (hymns);--'Hail!' thus the sacrificial formulas: this threefold science is first produced, even as it was there and then produced. And the Agni who was produced, he is this Agni (fire-altar) who is built up from hence upwards.
6:3:1:2121. These then are the eight Sâvitra (formulas 1);--the Gâyatrî has eight syllables, and Agni is Gâyatra: as great as Agni is, as great as is his measure, by just so much he pours him out as seed. There are nine of them, the call of 'Hail' (being) the ninth,--there are nine regions, and Agni is the regions; nine vital airs, and Agni is the vital airs: as great as Agni is, as great as is. his measure, by so much he pours him out as seed. There are ten of them, the libation (being) the tenth,--the Virâg has ten syllables, and Agni is Virâg (the widely shining 2); there are ten regions, and Agni is the regions; ten vital airs, and Agni is the vital airs: as great as Agni is, as great as is his measure, so great does this become.
6:3:1:2222. This libation having been offered, Agni went away from the gods. The gods said, 'Agni is the
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cattle (or, an animal), let us search for him by means of the (different kinds of) cattle: he will become manifest unto his own form.' They searched for him by means of the cattle, and he became manifest to his own form: and hence even to this day the animal becomes manifest to its own form (kind) 1, cow to cow, horse to horse, and man to man.
6:3:1:2323. They said, 'Surely, if we search with all of them, they will become used up and affording no livelihood; and if not with all, we shall get him (Agni) incomplete.' They saw one animal (as a substitute) for two animals 2, namely, the ass (as a substitute) for the cow and the sheep; and because they saw that one beast (would do) for two beasts, therefore that one (the he-ass), whilst being one, doubly impregnates 3.
6:3:1:2424. The sham-man 4 (they saw to be a substitute) for man,--a sham-man doubtless is he who pleases neither the gods, nor the fathers, nor men. Thus they searched by means of all the beasts, and yet they (the beasts) did not come to be used up and affording no livelihood.
6:3:1:2525. With three he searches,--Agni is threefold: as great as Agni is, as great as is his measure, with so much he thus searches for him. They are five
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by way of (mystic) correspondence 1,--Agni (the fire-altar) has five layers; five seasons are a year, and the year is Agni: as great as Agni is, as great as is his measure, so great does this become.
6:3:1:2626. They are fastened with halters of reed-grass to guard (Agni) against injury 2;--Agni went away from the gods; he entered into a reed, whence it is hollow, and whence inside it is, as it were, smoke-tinged: (thus) that, the reed, is Agni's womb, and Agni is these cattle; and the womb does not injure the child. For 3 it is from a womb that he who is born is born: 'from the womb he (Agni) shall be born when he is born,' thus he thinks.
6:3:1:2727. They (the halters) are triple (strings), for Agni is threefold. They are made like a horse's halter, for the horse's halter lies all round the mouth, and the womb lies all round the child: thus it is made like the womb.
6:3:1:2828. They (the animals) stand facing the east, first the horse, then the ass, then the he-goat; for this
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is their proper order. For that horse (asva) is the tear (asru) which there (at the creation) formed itself; and that ass (râsabha) is that which, as it were, cried (ras); and that he-goat (aga, unborn) is the juice which adhered to the shell; and that clay which they are about to fetch is nothing else than the shell (of the egg): for it was from these forms that he was created at first 1, and from them he thus produces him.
6:3:1:2929. They stand on the south side;--for the gods at that time were afraid, lest the Rakshas, the fiends, should smite their sacrifice from the south. They saw that thunderbolt, yonder sun; for this horse is indeed yonder sun; and by means of that thunderbolt they drove off the Rakshas, the fiends, from the south, and spread this sacrifice in a place free from danger and devilry. And in like manner does the Sacrificer now by this thunderbolt drive off the Rakshas, the fiends, from the south, and spread this sacrifice in a place free from danger and devilry.
6:3:1:3030. On the right (south) side is the Âhavanîya fire, and on the left (north) lies that spade; for the Âhavanîya (m.) is a male, and the spade (abhri, f.) a female, and the male lies on the right side of the female 2. [It lies] at a cubit's distance, for at a cubit's distance the male lies by the female.
6:3:1:3131. It should be made of bamboo. Agni went away from the gods. He entered into a bamboo-stem; whence that is hollow. On both sides he made himself those fences, the knots, so as not
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to be found out; and wherever he burnt through, those spots came to be.
6:3:1:3232. It (the spade) should be spotted, for such a one is of Agni's nature. If he cannot procure a spotted one, it may be unspotted, but hollow it must be, to guard (Agni) from injury 1;--(for) such a one alone is of Agni's nature; that, the bamboo, is Agni's womb; and this (lump of) clay is Agni; and the womb does not injure the child. For it is from a womb that he who is born is born: 'from the womb he (Agni) shall be born when he is born,' so he thinks.
6:3:1:3333. It may be a span long, for the voice here speaks but as far as a span's distance 2. It is, however, a cubit long, for the cubit is the arm, and strength is exerted by the arm: it thus becomes equal to his strength.
6:3:1:3434. It may be sharp on one side only, for on one of the two sides is there a keen edge to this speech of ours 3. But indeed it is one that is sharp on both sides, for on both sides is there a keen edge to this speech of curs, inasmuch as it speaks both what is divine and what is human 4, and both truth and untruth: therefore it is one that is sharp on both sides.
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6:3:1:3535. And, again, why it is sharp on both sides,--the strength of the spade doubtless is on that side on which there is its sharp edge: he thus lays strength into it on both sides.
6:3:1:3636. And, again, why it is sharp on both sides,--when the gods had there discovered him (Agni), they dug him out from these worlds; and in like manner does he now, after discovering him, dig him out from these worlds.
6:3:1:3737. When it digs thus (downwards), then it digs him out from this world; and when it moves upwards, then from yonder world; and when it moves about between the two, then from the air-world: it thus digs him out from all these worlds.
6:3:1:3838. He takes it up, with (Vâg. S. XI, 9), 'At the impulse of the god Savitri, I take thee by the arms of the Asvins, by the hands of Pûshan, by the Gâyatrî metre, Aṅgiras-like!' By means of those deities he thus takes it up, impelled by Savitri; by the Gâyatrî metre: he thus imparts the Gâyatrî metre to it. 'From the Earth's seat, Aṅgiras-like, bring thou Agni Purîshya 1!'--
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now soil means cattle: thus, 'from the earth's lap bring thou Agni, favourable to cattle, as Agni (did)!'--'by the Trishtubh metre, Aṅgiras-like!' he thereby takes it with the Trishtubh metre and thus lays into it the Trishtubh metre.
6:3:1:3939. [Vâg. S. XI, 10] 'A spade thou art,'--for a spade it is: he thus takes it by means of the truth;--'A woman thou art!'--the spade is a thunderbolt, and the woman is a female, and a female injures no one: he thus appeases it so as not to do any injury. 'By thee may we be able to dig out Agni in the seat!' the seat no doubt is this (spot): thus, 'By thee may we be able to dig out Agni in this seat (place).'--'By the Gagatî metre, Aṅgiras-like!' he thus takes it up by means of the Gagatî metre, and lays the Gagatî metre into it.
6:3:1:4040. With three (formulas) he takes it up,--threefold is Agni: as great as Agni is, as great as is his measure, by so much he thus takes it. Having taken it up with three (formulas), he addresses it with a fourth; for the gods having thus taken it with three (formulas), then laid vigour into it by means of a fourth; and in like manner does he now, after taking it up with three (formulas), lay strength into it with the fourth.
6:3:1:4141. [Vâg. S. XI, 11] 'Having taken into his hand, Savitri,'--for it has indeed been taken into his (the Adhvaryu's) hand,--'bearing the spade,'--for he indeed bears it,--'the golden,'--for golden indeed is the one that consists of the metres (the Veda);--'beholding Agni's light,'--that is, seeing Agni's light,--'lifted it up from the earth,'--for he indeed lifts it up from the earth;--'by the Anushtubh metre, Aṅgiras-like;'--he thus takes
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it up by means of the Anushtubh metre, and lays the Anushtubh metre into it: for his undertaking that spade of bamboo is thus made to be those metres.
6:3:1:4242. Some, indeed, make it of gold, saying, 'It is spoken of as golden.' Let him not do so: in that it is the metres, thereby that (spade) is gold, immortal gold, the immortal metres.
6:3:1:4343. He takes it up with four (formulas), for all speech consists of four syllables: 'vâk' (speech) is one syllable, and 'aksharam' (syllable) consists of three syllables. Now that monosyllable 'vâk' is the same as this last one, the Anushtubh; and that trisyllable 'aksharam' is the same as those former formulas: he thus digs up Agni by the whole speech, and equips it with the whole speech,--hence with four (formulas).
6:3:1:4444. And, again, why with four (formulas);--there are four quarters: he thus lays speech into the four quarters, whence speech speaks in the four quarters. He takes it up both by metres and by formulas, that makes eight--there are four quarters, and four intermediate quarters: he thus lays speech into all the quarters, whence speech speaks in all the quarters.

Footnotes

190:1 That is, the 'invincible' brick, being the first brick which is made, and that by the Sacrificer's chief wife (mahishî) herself. See VI, 5, 3, seq.--Sâyana remarks,--tâm âhutim hutvâ imâm prithivîm âdhîyagñikîm ashtadhâvihitâm mritsikatâbhih prithivyavairiyam (? prithivyaṅgair imâm) ashtavihitâtmikâm ashâdhâm ishtakâm p. 191 apasyat; puraiva lokâpavarga kala (? kâle or kâlât) srishtâm satîm. Though in the cosmogonic account, VI, 1, 1, 13 seq., the earth is rather said to consist of nine different elements, the 'invincible' brick is commonly identified with the earth. See VI, 5, 3, 1. For the (eightfold) compositions of the clay used for the fire-pan and bricks, see VI, 5, 1, 1 seq.
191:1 That is to say, the offering-spoon is filled by eight dippings with the dipping-spoon.
191:2 That is, by means of its constituent elements;--prithivîm ûrdhvâm rûpair mridâdibhir udgamayati, Sây.
192:1 See VI, 1, 1, 9.
192:2 VI, 1, 1, 10.--The construction of the text is somewhat peculiar,--what the author means to say seems to be,--the threefold science (the Veda) with which Pragâpati entered the waters is the same as the prayers now offered up.
194:1 See III, 5, 3, 12, where 'brihat vipaskit' (in the same formula) is explained as referring to the sacrifice.
196:1 Or, the single oblations, as distinguished from the whole continued libation.
196:2 Dîptyâ virâgamânah, Sây.
197:1 That is to say, it shows itself openly, appears fearlessly before others of its kind;--Svâya rûpâyeti tâdarthye katurthî; âvih prakâso bhavati, tadanukârenedânîm api pasuh svâya rûpâya samânagâtîyâyâ prakâso bhavati, Sây.
197:2 That is to say, they saw that one animal might do for two,--pañkamî pratinidhau, Sây. (Pân. II, 3, 11.)
197:3 Viz. the she-ass and the mare.
197:4 Anaddhâ-purusham alîka-purusham purushât pratyapasyan purushasthâne kalitavantas, Sây. Thus probably a counterfeit of a man, a doll or human effigy.
198:1 That is, in order that this item of the sacrificial performance should correspond with the nature of Agni. The number of five is obtained by the three beasts actually led forward,--a horse, an ass, and a he-goat--and the two beasts for which the ass was stated to be a substitute, viz. the cow (or bullock) and the sheep.--Sâyana, whose comment is very corrupt in this place, remarks,--nânaddhâpurusho^ऽtra ganyate.
198:2 In the text the dative of purpose ('ahimsâyai') is as usual shifted right to the end of the train of reasoning explaining the raison d’être of this item of the performance.
198:3 This final clause with 'vai' supplies the reason why Agni entered the womb, viz. because otherwise he could not be born;--just as the preceding clause with 'vai' (the womb does not injure the child) supplies the reason why reed grass is used; whilst the preceding clauses explain how the reed comes to be the womb whence Agni sprung.
199:1 See VI, 1, 1, 11.
199:2 Dakshinato vai vrishâ yoshâm upasete;--compare: uttarato hi strî pumâmsam upasete, I, 1, 1, 20; II, 5, 2, 17.
200:1 For the construction, see p. 198, note 2.
200:2 Prâdesamâtram hîdam mukham abhi vâg vadati, mukham abhi varnâtmikâ vâg vadati vâktâstis (?) tasyâs ka prâdesamâtratvam adhyâtmâvadhâritam ato^ऽtrâpi prâdesamâtrâ . . . yuktâ, Sây.
200:3 According to Sâyana the tip of the tongue is indicated (as VII, 2, 3, 3; 2, 4, 14, 'vâk' means 'mouth'); but perhaps it is rather sharp, vituperative speech addressed to another person that is intended here.
200:4 Sâyana identifies the divine speech with Samskrit, and the human speech with the Apabhramsas, or low dialects (? mânusham kâpâtrosam, MS.).
201:1 Mahîdhara says, Agni is called 'purîshya,' because loose soil (purîsha) is put in the fire-pan (ukhâ), on which the fire is then placed. It also doubtless refers to the loose soil which is spread over the different layers of the altar, thus serving as mortar to the bricks. In this epithet of Agni, 'purîsha' seems, however, to be taken in yet another, more subtle sense, the author apparently connecting with it its etymological meaning of 'that which fills, fillings, Germ. Füllung, Füllsel;' whilst the reference to cattle might also seem to point to the later ordinary meaning, 'faeces, manure.' Mahîdhara, on the force of the symbolical identification 'pasavo vai purîsham,' seems straightway to take 'purîsha' as a synonym of 'pasu,' when he says,--purîshebhyah pasubhyo hitah purîshyah. Sâyana's comment here is corrupt,--pasavo vai purîsham pûranâmûhi(?) kâryam pasavah pûrayanti.

THE SEARCH AND DIGGING FOR AGNI

(THE LUMP OF CLAY).

SECOND BRÂHMANA.

6:3:2:11. The spade is still in his hand, when he addresses the beasts. For when the gods at that time were about to search (for Agni) in these (animals) they placed their vigour in front; and in like manner does
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this one, now that he is about to search in these (animals), place his vigour in front.
6:3:2:22. He addresses the horse, with (Vâg. S. XI, 12), 'Most speedily 1, O courser, run hither,'--what is swift, that is speedy, and what is swifter than swift, that is most speedy;--'along the widest range,'--the widest range doubtless is this (earth): thus, 'along this wide range;'--'in the sky is thy highest home, in the air thy navel, upon earth thy womb:' he thus makes it to be those deities, Agni, Vâyu, and Âditya (the sun), and thus lays vigour into the horse.
6:3:2:33. Then the ass, with (Vâg. S. XI, 13), 'Yoke ye two the ass,' he says this to the Adhvaryu and the Sacrificer;--'upon this course, ye showerers of wealth!'--that is, 'upon this performance, ye showerers of wealth;'--'him, bearing Agni, and helpful 2 unto us;'--that is, 'him, bearing Agni, and urged forward by us:' he thereby lays vigour into the ass.
6:3:2:44. Then the he-goat, with (Vâg. S. XI, 14), 'At every yoking, at every race, we call him, the most powerful,'--race 3 means food: thus, 'in every performance, in respect of every food we call him, the most powerful;'--'Indra to our help, we his friends!'--that is, 'him, the strong (indriyavat), to our help:' he thereby lays vigour into the he-goat.
6:3:2:55. With three (formulas) he addresses (the victims),--threefold is Agni: as great as Agni is, as
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great as is his measure, by so much he thus lays vigour into them.
6:3:2:66. He then makes them walk forward to the east: he thus searches for him (Agni) by means of these animals. He does not touch (them) lest he, Agni, should injure him; for Agni is the same as the animals 1.
6:3:2:77. He makes the horse walk on, with (Vâg. S. XI, 15), 'Forth-speeding, come treading down the curses!'--curse means evil: thus, 'running come, treading down the evil!'--'come, delighting, into Rudra's chieftainship!'--beasts belong to Rudra: thus, 'come thou, delighting, into the chieftainship of him who is thy deity!' he thus searches for him by means of the horse.
6:3:2:88. Then the ass with, Traverse the wide air, thou possessed of prosperous pastures and affording safety!'--as the text, so its meaning;--'with Pûshan as thy mate;'--Pûshan, doubtless, is this earth; thus, 'together with her as thy mate:' he thus searches for him by means of the ass.
6:3:2:99. Then the he-goat, with (Vâg. S. XI, 16), 'From the Earth's seat, Aṅgiras-like, bring thou Agni Purîshya!'--that is, 'from the Earth's lap bring thou Agni, favourable to cattle, as Agni (did)!' he thus searches for him (Agni) by means of the he-goat.
6:3:2:1010. With three (animals) he searches,--threefold is Agni: as great as Agni is, as great as is his measure, with so much he thus searches for him.
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[paragraph continues] By three (formulas) he first addresses (the beasts); that makes six,--six seasons are a year, and the year is Agni: as great as Agni is, as great as is his measure, so great does this become.

Footnotes

204:1 Pratûrtam, 'sped forward, speeding forward.'
204:2 Asmayu, 'tending towards us, favourable to us,' is explained differently by the author of the Brâhmana.
204:3 The author here, as elsewhere, rather takes 'vâga' in the sense of 'strength, sustenance.'
205:1 The text here has the ordinary Sanskrit construction, running literally thus:--he does not touch--Agni (being) the same as the animals--'lest he, Agni, should injure me!'

THIRD BRÂHMANA.

6:3:3:11. Those fires have been kindled (afresh); and they (the priests and sacrificer) betake themselves to the lump of clay 1;--those fires doubtless are these worlds: when they are kindled, then they are these worlds. For formerly the gods were seeking this sacred rite outside of these worlds; and when he fetches the lump of clay after passing by those fires, he is seeking him (Agni) outside of these worlds.
6:3:3:22. They go eastwards; for the east is Agni's region: he thus seeks him in his own region, finds him in his own region.
6:3:3:33. They go forward, with, 'Aṅgiras-like, we go to Agni Purîshya;'--that is, 'like Agni, we are going to Agni, favourable to cattle.'
6:3:3:44. He then looks at the sham-man, with, 'Aṅgiras-like, we shall carry Agni Purîshya;'--that is, 'Like Agni, we shall carry Agni, favourable to cattle:' he thus searches for him by means of the sham-man.
6:3:3:55. Thereupon a hollow ant-hill is laid down midways (between the lump of clay and the Âhavanîya fire). He looks along it 2; for the ant-hill is this
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earth, and this earth is these worlds. For the gods searched for him (Agni) in these worlds part by part; and in like manner does this one now search for him in these worlds part by part.
6:3:3:66. [Vâg. S. XI, 17] 'Agni hath looked along the crest of the Dawns,'--thereby they sought him in the dawns;--'along the days, he, the first knower of beings,'--thereby they sought him in the days;--'and oftentimes along the rays of the sun,'--thereby they sought him in the rays of the sun;--'along the sky and the earth hast thou spread;'--therewith they sought him in the sky and the earth, and found him; and in like manner does this one thereby find him (Agni). When he sees him from afar, he throws down that (ant-hill); and they go up to the lump of clay.
6:3:3:77. He then addresses the horse; for the gods then said, 'Let us drive away his evil!' Now evil is weariness: thus, 'Let us drive away his weariness, the evil!' They drove away his weariness, the evil; and in like manner does this one now drive away his weariness, the evil.
6:3:3:88. [Vâg. S. XI, 18] 'The courser, having started on his way,'--for his way has indeed been started upon;--'shaketh off all assaults,'--assaults mean evils: thus, 'shakes off all evils;' and hence, indeed, the horse, whilst running, shakes itself;--'Agni he seeks to descry with his eye on the great seat;'--the great seat doubtless is this sacrificial (place): thus, 'Agni he wishes to see with his eye on this great seat.'
6:3:3:99. He then makes it (the horse) step on (the lump of clay with the left fore-foot); for having discovered him (Agni), it (the horse) then indicated
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him to the gods, as if (it meant to say) 1, 'Just here he is!'
6:3:3:1010. And, again, why he makes it step thereon;--the gods then were afraid, thinking, 'We hope the Rakshas, the fiends, will not slay here this our (Agni)!' They placed that thunderbolt upon him as a protector, to wit, yonder sun; for that horse is indeed yonder sun; and in like manner does this (Sacrificer, or priest) now place upon him that thunderbolt as a protector.
6:3:3:1111. [Vâg. S. XI, 19] 'Having come upon the earth, O courser, seek thou Agni by thy light!'--the light is the eye: thus, 'Having come to the earth, thou, O courser, seek Agni with thy eye!'--'by pawing 2 the ground tell us where we may dig him out!'--that is, 'by pointing out that (spot) of the ground tell us where we may dig him out.'
6:3:3:1212. He then pulls it up 3; for the gods now endowed it with vigour (for) having indicated (Agni) to them; and in like manner does this one now endow it with vigour (for) having indicated (Agni) to him. He does so, with [Vâg. S. XI, 20], 'The sky is thy back, the earth thy resting-place, the air thy body, the sea thy womb;'--whereby he says, 'Such
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thou art, such thou art;'--'Looking about with thine eye, tread down the assailers!'--that is, 'Looking about with thy eye, tread down all evildoers!' He does not touch it, lest this thunderbolt should injure him, for the horse is a thunderbolt 1.
6:3:3:1313. He then makes it step off (the lump of clay);--for the gods now said, 'What shall we cause it to obtain 2?'--'Great beauty 3!'--They caused it to obtain great beauty; and in like manner does this one now cause it to obtain great beauty,--with (Vâg. S. XI, 21), 'Go thou unto great beauty!'--that is, 'Go to thy great beauty!' and therefore, indeed, the horse is the most highly-favoured of animals;--'from this standing-place,'--that is, 'where thou now standest;'--'wealth-giver!'--for wealth it does give them;--'Courser!'--for this is a courser;--'May we be in the Earth's favour, whilst Agni we dig in her lap!'--that is, 'May we be in the favour of this earth, whilst digging (for) Agni in her lap!'
6:3:3:1414. When it has stepped off he addresses it;--for as one would extol him who has given a gift, so the gods now praised and magnified it (for) having indicated (Agni); and in like manner does this one now praise and magnify it, with (Vâg. S. XI, 22), 'He hath come down,'--for it has indeed come down,--'the wealth-giver,'--for wealth, indeed, is given them; 'the racing courser,'--for it is indeed a racer and a courser;--'hath made good, well-made room on earth,'--that is, 'thou madest good, well-made room on earth;'--'thence let us
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dig out the fair-looking Agni,'--'fair-looking,' he says, for Agni is indeed fair-looking on every side;--'ascending the heaven, unto the highest sky,'--the sky is the heavenly world: thus, 'mounting the heavenly world, unto the highest sky.' He makes it come up on the right side (of the lump) to where the two other beasts are: they stand on the right side, facing the east. The significance of the right-hand (southern) position here is the same as it was on that former occasion.
6:3:3:1515. Sitting down he now offers upon the lump of clay;--for the gods then said, 'Meditate ye (ketay),' whereby, doubtless, they meant to say, 'Seek ye a layer (kiti)!' Whilst meditating they saw this libation, and offered it: after offering it, they saw the fire-pan (representing) these worlds.
6:3:3:1616. They said, 'Meditate ye!' whereby, doubtless, they meant to say, 'Seek ye a layer!' Whilst meditating they saw this second libation, and offered it: after offering it, they saw the Visvagyotis (all-light bricks), that is, those deities Agni, Vâyu, and Âditya; for these deities are indeed all the light. And in like manner does the Sacrificer now, after offering those two libations, see the fire-pan, these worlds; and those all-light deities. He offers with two interlinked (verses) 1: he thereby interlinks these worlds, and those deities.
6:3:3:1717. And, again, why he offers these two libations;--he thereby gratifies both the clay and the water; and having offered to, and gratified, these two, he then brings them together. With two interlinked
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[paragraph continues] (verses) he offers: he thereby interlinks (combines thoroughly) the clay and the water.
6:3:3:1818. He offers with ghee; for the ghee is a thunderbolt: he thus makes the thunderbolt its (or his, Agni's) protector. The ghee, moreover, is seed: he thus pours forth seed,--with the sruva-spoon; for the sruva (m.) is a male, and the male pours forth seed,--with 'Svâhâ (hail!),' for the Svâhâkâra (m.) is a male, and the male pours forth seed.
6:3:3:1919. [Vâg. S. XI, 23 1] 'Upon thee I sprinkle with thought, with ghee,'--that is, 'upon thee I offer with thought and ghee;'--'that dwellest near all beings,'--for he (Agni) indeed comes to dwell near every being;--'thee, large and great with side-spent force,'--for large he is, and directed sideways, and great with force, with smoke;--'most ample through food, and fierce to look at,'--that is, 'capacious with food, a consumer of food, and flaming.'
6:3:3:2020. [Vâg. S. XI, 24] 'From all sides I sprinkle the hitherward looking,'--that is, 'from every side I offer upon the hitherward looking;'--'with spiteless mind let him relish this,'--that is, 'with unchafing mind may he relish this;'--'Agni, glorious as a wooer, and of pleasing colour,'--for Agni is indeed glorious as a wooer 2 and of pleasing colour;--'not to be touched, while raging with his body,'--for not to be touched is he, whilst flaming with his body.
6:3:3:2121. With two (verses) he offers; for the Sacrificer
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is two-footed, and the Sacrificer is Agni: as great as Agni is, as great as is his measure, by so much he thus pours him forth as seed;--with two (verses) relating to Agni: it is Agni he thereby pours forth as seed. Inasmuch as they relate to Agni, they are Agni; and inasmuch as they are Trishtubhs, they are Indra; and Agni (the fire) belongs to Indra and Agni: as great as Agni is, as great as is his measure, by so much he thus pours him forth as seed. Moreover, Indra and Agni are all the gods, and Agni (thus) contains all deities: as great as Agni is, as great as is his measure, by so much he thus pours him forth as seed.
6:3:3:2222. He offers on the horse's footprint;--the horse is the same as that Agni, and so, indeed, these two libations come to be offered over Agni.
6:3:3:2323. He draws lines around it (the lump, with the spade): he thereby puts a measure to it (or, to him, Agni), as if saying, 'So great thou art!'
6:3:3:2424. And, again, why he draws a line around it;--the gods now were afraid, thinking, 'We hope the Rakshas, the fiends, will not smite here this (Agni) of ours!' They drew that rampart round it; and in like manner does this one now draw that rampart round it,--with the spade, for the spade is the thunderbolt, and he thus makes the thunderbolt its (or his, Agni's) protector. He draws it all round: on every side he thus makes that thunderbolt to be its (or his) protector 1. Three times he draws a line: that threefold thunderbolt he thus makes to be a protector for him.
6:3:3:2525. [Vâg. S. XI, 25-27] 'Around the wise lord
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of strength-- 1,' 'Around (us) we (place) thee, O Agni, as a rampart-- 2,' 'With the days, thou Agni-- 3,' in thus praising Agni he makes a fence for him by means of (verses) containing the word 'pari' (around), for all round, as it were, (run) the ramparts;--(he does so by verses) relating to Agni: a stronghold of fire he thus makes for him, and this stronghold of fire keeps blazing;--(he does so) by three (verses): a threefold stronghold he thus makes for him; and hence that threefold stronghold is the highest form of strongholds. Each following (circular) line he makes wider, and with a larger metre: hence each following line of strongholds is wider, for strongholds (ramparts) are lines.
6:3:3:2626. He then digs for him (Agni) 4 in this earth. For the gods then were afraid, thinking, 'We hope the Rakshas, the fiends, will not smite him here 1! For the sake of protection they made this earth to be a self (body, âtman) for him, thinking, 'His own self will protect his own self.' It (the lump of clay) should be as large as the hole: thus this earth (or clay) becomes his (Agni's) self. And as to its (being) as large as the hole,--this earth is the womb, and this (clay) is teed; and whatever part of the seed
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exceeds the womb, becomes useless; and what is deficient, is unsuccessful; but that part of the seed which is within the hole is successful. Four-cornered is this hole, for there are four quarters: from all the (four) quarters he thus digs him.

Footnotes

206:1 The lump of clay which is to be used for the making of the fire-pan has been placed in a square hole east of the Âhavanîya fire.
206:2 That is to say, he looks at the lump of clay through the hollow part of the ant-hill, whilst muttering the formula given in the next paragraph.
208:1 Or, as if one were to say,--yathâyam iha-sthâna âstha(?) iti kaskid brûyâd evam proktavân, Sây.
208:2 Or, by covering;--it is not easy to see what the author makes of 'vrittvâya,' for which the St. Petersburg dictionary suggests 'vritvâya.' Mahîdhara derives it from 'vart,' in the sense of 'to touch.' Perhaps, however, 'bhûmer' depends on 'yatas;' hence 'moving about, tell us from what spot of the ground we may dig him out.'
208:3 That is, he pulls up its head (?); 'he rouses it, shakes it up,' St. Petersb. Dict.--Sâyana, on the other hand, in accordance with Kâty. XVI, 2, 18, interprets 'unmrisati' by 'he holds his hand over its back,'--prishthasyopari pânim dhârayati.
209:1 For the construction, see on paragraph 6, p. 205, note *1*.
209:2 Literally, to step off to.
209:3 Saubhaga, 'the state of being well-endowed, well-favoured.'
210:1 The two halves of the two verses (Vâg. S. XI, 23, 24) are uttered in the order 1 a, 2 b, 2 a, 1 b.
211:1 Rik S. II, 50, 4, beginning, however, 'I sprinkle Agni with a ghee-oblation.'
211:2 Mahîdhara and Sâyana (Rik S. II, 10, 5) take 'maryasrî' in the sense of 'resorted to, or worshipped, by men.'
212:1 Or, he makes that protecting thunderbolt for it (or him).
213:1 Vâg. S. XI, 25; Rik S. IV, 15, 3, 'Around the offering, Agni, the wise lord of strength, hath come, bestowing precious gifts upon the worshipper.'
213:2 Vâg. S. XI, 26; Rik S. X, 87, 22, 'Around we place thee, the priest, as a rampart, O mighty Agni, the bold-raced slayer of the wily day by day.'
213:3 Vâg. S. XI, 27; Rik S. II, 1, 1, 'With the days, O Agni, thou, longing to shine hither, art born forth from the waters, out of the shore, from the woods, from the herbs, thou the bright, O man-lord of men.'
213:4 Or he digs out that (lump of clay).

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