The Satapatha- Brahmana - Part - 4 -Books 8, 9 and 10 - Tenth Kanda - 1st and 2nd Adhayaya

The Satapatha Brahmana

 

translated by Julius Eggeling

THE SATAPATHA-BRÂHMANA

ACCORDING TO THE TEXT OF THE MÂDHYANDINA SCHOOL

Translated by

Julius Eggeling

 

THE SATAPATHA-BRÂHMANA

ACCORDING TO THE TEXT OF THE MÂDHYANDINA SCHOOL

Translated by

Julius Eggeling

Part IV

Books VIII, IX AND X

TENTH KÂNDA.

THE MYSTERY OF AGNI, THE FIRE-ALTAR.

FIRST ADHYÂYA. FIRST BRÂHMANA.

10:1:1:11. In the first place that Agni (the Fire-altar), the year, is built 1; thereafter the Great Litany (mahad uktham) is recited 2. When Pragâpati became relaxed, the vital fluid flowed upwards 3.
10:1:1:22. Now, that Pragâpati who became relaxed is the year; and those joints of his which became relaxed are the days and nights.
10:1:1:33. And that Pragâpati who became relaxed is this very Fire-altar which here is built; and those joints of his, the days and nights, which became relaxed are no other than the bricks;--thus, when he lays down these (in the layers of the altar), he thereby restores to him those joints of his, the days and nights, which had become relaxed: and thus
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it is even in this (building of the altar) that this Yagus is built up 1 and secured (for Pragâpati).
10:1:1:44. And that vital fluid (essence) of his which flowed upwards (became) the Great Litany: it is in quest of that vital fluid that (the priests) go by means of the Rik and Sâman. And when the Yagus marches in front in this (quest) 2, it is in order to fetch something that that (Veda) goes--even as (one might say), 'That one thing there is mine, I will fetch it,' so does that Yagus go in front (or forward). That (vital fluid) they obtain in the course of a year 3.
10:1:1:55. The Adhvaryu takes (draws) it by means of the Graha (Soma-cup); and inasmuch as he thereby takes (grab) it, it is (called) Graha 4. The Udgâtri puts the vital fluid into it by means of the (sâman of the) Great Rite (mahâvrata 5); but, indeed, the
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[paragraph continues] (sâman of the) Great Rite is (equivalent to) all these (other) sâmans (hymn-tunes): it is thus by means of all the hymn-tunes that he puts the vital fluid therein. The Hotri puts the vital fluid therein by means of the Great Litany; but, indeed, the Great Litany is the same as all these rik (hymn-verses) 1: it is thus by means of all the hymn-verses that he puts the vital fluid into it (the Soma-cup).
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10:1:1:66. When those (Udgâtris) chant (the stotra), and when he (the Hotri) recites (the sastra) afterwards, then he (the Adhvaryu) offers that (vital fluid, in the form of Soma) unto him (Agni-Pragâpati) at the Vashat-call; and thus this vital fluid enters him. For, indeed, they do not see it to be the Great Rite that lies there being praised, nor the Great Litany, but it is Agni alone they see; for Agni is the self (body), and thus those two, the Rik and the Sâman, enter him in the form of the vital fluid; and thus they both enter (join) the Yagus.
10:1:1:77. Now, that Agni (fire-altar) consists of pairs--the first layer and the second, and the third and fourth; and of the fifth layer the fire which is placed on the built (altar) is the mate. And, indeed, this body consists of pairs.
10:1:1:88. The thumbs (and great toes, 'aṅgushtha,' m.) are males, and the fingers and toes ('aṅguli,' f.) females; the ears ('karna' m.) are males, and the eyebrows ('bhrû,' f.) females; the lips ('oshtha,' m.) are males, and the nostrils ('nâsikâ,' f.) females; the teeth ('danta,' m.) are males, and the tongue ('gihvâ,' f.) is a female: indeed the whole (body) consists of pairs, and with this body, consisting of pairs, that (vital fluid) enters this Agni (the fire-altar), consisting of pairs 1.
10:1:1:99. This, then, is the entering therein;--even thus, indeed, he (Agni) consists of pairs 2; but in this
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way also he consists of pairs:--the fire-altar here built up is no other than this speech, for with speech it is built up; and the fire which is placed on the built (altar) is the breath; and the breath ('prâna,' m.) is the male, the mate, of speech ('vâk,' f.). And, indeed, this body is speech; and the breath which is in the body is its mate: with this mated body that (vital fluid) thus enters into the mated Agni.
10:1:1:1010. This also is the entering therein;--there is indeed no fear of him (Agni) being without offspring to whosoever thus knows these two, the body and Agni, to be a pair; but, indeed, this body is food, as is said by the Rishi (Rig-veda X, 107, 7), 'The Dakshinâ winneth food which is our own self (breath).'
10:1:1:1111. Now, this food, when eaten, becomes of two kinds,--that part of it which is immortal (remains) above the navel: by the upward vital airs it moves upwards and enters the air; but that part of it which is mortal tends to move away: it passes beyond the navel, and, having become twofold, enters this (earth), as urine and faeces. Now that which enters this (earth) enters the fire-altar 1 built here; and that which enters the air enters that fire which is placed on the built (altar). This also is the entering therein.

Footnotes

281:1 Or, possibly, 'that Agni is built in a year,' as paragraph 4 might seem to suggest. Sâyana, however, takes it in the above sense,--esho^ऽgnih Samvatsarâtmakah purastât pûrvam kiyate. The Agnikayana, when properly performed, requires a full year, whence Agni-Pragâpati is constantly identified with the year and the seasons.
281:2 According to Sâyana, the intermediate Mahâvrata-sâman (see note 1, p. 283), chanted prior to the recitation of the Mahad uktham, is likewise implied here.
281:3 Thus--ûrdhvalokam agakkhat--Sâyana takes 'agram.'
282:1 Viz. inasmuch as yagus-formulas have to be used with the laying down of many of the bricks (the so-called 'yagushmatîs'). Whilst, in the case of the Rik and Sâman, other rites are necessary to secure them for the restored Pragâpati, the Yagus is secured for him in the very act of building up his body, the fire-altar.
282:2 The Adhvaryu priest has to do all the practical work connected with the sacrificial performance, the building of the altar, &c.; and inasmuch as it is with yagus-formulas he does so throughout, the Yagus is said here to take the lead; cf. X, 3, 5, 3.
282:3 Viz. by means of the sacrificial session of sacrificing, chanting, and reciting, called 'Gavâm ayanam' (procession of the cows), lasting for one year, on the last day but one of which the Mahâvrata, or Great Rite, is performed.
282:4 The particular cup of Soma here referred to is the Mahâvratîya-graha, the special cup of the Great Rite; cf. X, 4, 1, 12 seq.
282:5 The central feature of the Mahâvrata consists in the chanting, at the mid-day service--as the Hotri's Prishtha-stotra--of the so-called Mahâvrata-sâman. It consists of five different parts which,--like those of which the Mahad uktham, recited after it, is p. 283 composed,--are considered as representing different parts of Agni-Pragâpati's body, viz.: I. Gâyatra-sâman, representing the head; it is chanted in the trivrit-stoma (nine-versed hymn-form) and consists of the triplets, Sâma-v. II, 146-8 (= Rig-veda I, 7, 1-3: indram id gâthino brihat), II, 263-5 (indro dadhîko asthabhir), and II, 800-2 (ud ghed abhi srutâmagham); though, according to others, the Sâma-triplets corresponding to Rig-veda I, 7, I-9 may be chanted instead. 2. Rathantara-sâman (Sâma-v. II, 30-I), representing the right wing, chanted in the Pañkadasa-stoma, or fifteen-versed form. 3. Brihat-sâman (II, 159-60), the left wing, in the Saptadasa-stoma, or seventeen-versed form. 4. Bhadra-sâman (on II, 460-2; Of. Calc. ed., vol. v, p. 402), the tail, in the Ekavimsa, or twenty-one-versed form. 5. Râgana- sâman (on II, 833-5; cf. Calc. ed., vol. v, p. 449), the body (âtman), in the Pañkavimsa-stoma, or twenty-five-versed form; instead of this the Vâmadevya-sâman (on II, 32-4) may be chanted in the pañkanidhana form (Calc. ed., vol. v, p. 45I).--The chanting of this Stotra is preceded by the singing of thirteen sâmans, called parimâdah (see X, 1, 2, 8), followed by certain ceremonies--buckling armour on a nobleman, driving in a sunwise direction round the sacrificial ground, shooting arrows at two ox-hides, beating of drums, &c.--apparently symbolising the driving off of evil spirits from the sacrifice, or a combat for the possession of (the light of) the sun. The chanting itself is, according to some authorities, performed by the Udgâtris, whilst, according to others, all the priests (except the Hotri, for whom the Maitrâvaruna acts), as well as the Grihapati, or Sacrificer, take part in turn in the singing of the sâmans; the Prastotri and Pratihartri; assistants of the Udgâtri; joining in with the successive performers in the Nidhanas, or finales.
283:1 See p. 110, note 3; p. 112, note 1. During his recitation of the Great Litany, the Hotri is seated on a swing, the Adhvaryu p. 284 making his responses whilst standing on a plank, and the Hotri's assistants being seated on bundles of grass.
284:1 Or, with this body as a mate it thus enters this Agni, its mate; literally, with this body forming one of a (productive) pair, it thus enters this Agni, forming one (i. e. the other) of a pair.
284:2 That is, he has in him the generative energy. Apparently p. 285 'mithuna,' m. has also the sense of paired,' 'mated,' i.e. 'one who has his complement or mate,' and so perhaps here.

SECOND BRÂHMANA.

10:1:2:11. Pragâpati was desirous of gaining these worlds. He saw this bird-like body, the Fire-altar: he
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fashioned it, and thereby gained this (terrestrial) world. He saw a second bird-like body, the (chant of the) Great Rite 1: he fashioned it, and thereby gained the air. He saw a third bird-like body, the Great Litany 1: he fashioned it, and thereby gained the sky.
10:1:2:22. This built Fire-altar, doubtless, is this (terrestrial) world, the Great Rite the air, and the Great Litany the sky: all these, the Fire-altar, the Great Rite, and the Great Litany, one ought therefore to undertake together, for these worlds were created together; and as to why the Fire-altar is built first, it is because of these worlds this (terrestrial) one was created first. Thus with regard to the deity.
10:1:2:33. Now with regard to the body. The Fire-altar is the mind, the (chant of the) Great Rite the breath, and the Great Litany speech: all these one ought therefore to undertake together, for mind, breath, and speech belong together; as to why the Fire-altar is built first, it is because the mind is prior to the breathings.
10:1:2:44. The Fire-altar, indeed, is the body (trunk), the Great Rite the breath, and the Great Litany speech: all these one ought therefore to undertake together, for body, breath, and speech belong together; and as to why the Fire-altar is built first, it is because of him who is produced the trunk is produced first.
10:1:2:55. The Fire-altar, indeed, is the head, the Great Rite the breath, and the Great Litany the body:
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one ought therefore to undertake all these together, for head, breath, and body belong together; and as to why the Fire-altar is built first, it is because of him who is born the head is born first; and hence, whenever all these are undertaken together the Great Litany, indeed, is accounted the highest (âtamâm) 1, for the Great Litany is the body (or self, âtman).
10:1:2:66. As to this they say, 'If all these are difficult to obtain together, what (means of) obtaining them is there?'--In the Gyotishtoma (form of the) Agnishtoma 2: let him perform offering with the Gyotishtoma Agnishtoma.
10:1:2:77. In this Gyotishtoma Agnishtoma the Bahishpavamâna (stotra) is (in) the Trivrit (stoma)--that is the head of the rite; the two other Pavamânas are (in) the Pañkadasa and Saptadasa (stomas)--they are the two wings; the Hotri's
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[paragraph continues] Âgya (stotra) is (in) the Pañkadasa, the Prishtha (stotra in) the Saptadasa, and the Yagñâyagñiya (stotra in) the Ekavimsa (stoma)--they are the tail.
10:1:2:88. Now these two, the Pañkadasa and Saptadasa, have thirty-two hymn-verses: twenty-five of these are the twenty-five-fold body 1; and the seven which remain over are the Parimâd (sâmans), for these are the cattle (or animals), (for) cattle are sporting all around us (pari-mâd 2)--thus much, then, is the
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[paragraph continues] Great Rite: thereby he obtains the Great Rite even in this (Agnishtoma).
10:1:2:99. And the Hotri recites seven metres--each subsequent one-versed (metre) increasing by four (syllables)--with the Virâg as an eighth: these (eight) consist of three eighties and forty-five syllables. Now by the eighties thereof the eighties (of the mahad uktham) 1 are obtained, for the Great Litany is counted (or recited) by eighties (of triplets); and of the forty-five (syllables which remain) twenty-five are this twenty-five-fold body 2; and where the body is there, indeed, are (included) the head, and the wings and tail; and the twenty (syllables which remain) are the insertion 3;--thus much, then, is the Great Litany: thereby he obtains the Great Litany even in this (Agnishtoma). All these (three) are indeed obtained in the Gyotishtoma Agnishtoma: let him, therefore, perform offering with the Gyotishtoma Agnishtoma.

Footnotes

285:1 Viz. inasmuch as the altar is built on the earth, and the latter forms its foundation. Comm.
286:1 The Mahâvrata-sâman and the Mahad uktham, as we have seen (p. 282, note 5; p. 111, note 1), are constructed so as to correspond to the different parts of the bird-like Agni-Pragâpati.
287:1 The combination 'âtamâm khyâyate' is, as it were, the superlative of 'â-khyâyate;' cf. anutamâm gopâyati, X, 5, 2, 10; and Delbrück, Altind. Syntax, p. 194.
287:2 The Agnishtoma may be performed in three different modes, according to the variation of stomas (or hymn-forms) employed for the stotras (or chants). In the Gyotishtoma the order of stomas is that set forth in paragraph 7, viz.: a. Bahishpavamâna-stotra in the Trivrit (nine-versed); b. Âgya-stotras, and c. Mâdhyandina-pavamâna-stotra, in the Pañkadasa (fifteen-versed); d. Prishtha-stotras, and e. Ârbhava-pavamâna-stotra, in the Saptadasa (seventeen-versed); and f. Agnishtoma-sâman (Yagñâyagñiya) in the Ekavimsa (twenty-one-versed) stoma, or hymn-form. In the Goshtoma, on the other hand, the succession of stomas is a. Pañkadasa, b. Trivrit, c. d. Saptadasa, e. f. Ekavimsa; and in the Âyushtoma: a. Trivrit, b. Pañkadasa, (c. d.) Saptadasa, (e. f.) Ekavimsa. Cf. part ii, p. 402, note 4; for the scheme of Stotras (and Sastras), ib. p. 325, note 2. The Agnishtoma is singled out here for the reason that the Mahâvrata-day takes the form of an Agnishtoma sacrifice.
288:1 See p. 168, note 3.
288:2 Sâyana takes 'parimâd' here in the sense of 'a source of pleasure all around'--parito harshahetavah.--The Parimâdah are thirteen Sâmans sung (not chanted, in the proper sense of the word) by the Udgâtri, his two assistants joining merely in the Nidhanas or chorus-like passages. They are given, figured for chanting, in the Aranyagâna of the Sâma-veda (Calc. ed., ii, p. 387 seq.). This performance takes place immediately after the Adhvaryu has given the sign for, and the Udgâtri 'yoked,' the Mahâvrata-stotra or sâman (i. e. the Hotri's Prishthastotra of the Great Rite),--or, according to some authorities, before either the 'yoking,' or the Adhvaryu's summons,--and thus serves as an introduction to the central and chief element of the Great Rite, the Mahâvrata-sâman. According to the ritual symbolism, these preliminary sâmans are intended to supply the newly completed Pragâpati with hair (feathers) and nails; but the performance would rather seem to he a solemn mode of doing homage (upasthânam) to the different parts of the bird-like altar and the sacrificial ground; thus corresponding to a similar, though simpler, ceremony performed on the completion of the fire-altar in its simplest form, as described at IX, 1, 2, 35-43. On the present occasion the ceremony is performed in the following order: 1. near the head of the altar (the Âhavanîya fire) he sings the Prâna ('breath;' Sâma-v., vol. ii, p. 436); 2. near the tail the Apâna (downward-breathing, ii, p. 437); 3. 4. near the right and left wing the two Vratapakshau (ii, p. 438); 5. near the left armpit the Pragâpati-hridaya ('heart of Prag.,' ii, p. 499); 6. near the Kâtvâla or pit, the Vasishthasya Nihava (Sâma-v., vol. v, p. 602); 7. near the Âgnîdhra hearth the Satrasyarddhi ('success of the sacrificial session,' ii, p. 465); 8. 9. in front and behind the Havirdhâna carts, the Sloka and Anusloka (i, pp. 887-9); p. 289 10. towards the Mârgâlîya the Yâma (ii, p. 461); 11. 12. in front and behind the Sadas, the Âyus, and Navastobha (ii, pp. 450-51); 13. in front of the Gârhapatya the Risyasya sâman (ii, p. 324).
289:1 See p. 112, note 1.
289:2 Viz. the body, as consisting of the ten fingers, the ten toes, the arms and legs, and the trunk.
289:3 Towards the end of the Mahad Uktham, in the portion representing the thighs, nine trishtubh verses (Rig-veda III, 43, 1-8, and X, 55, 5) are inserted as an 'âvapanam..'

THIRD BRÂHMANA.

10:1:3:11. Pragâpati created living beings. From the out- (and in-) breathings he created the gods, and from the downward breathings the mortal beings; and
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above the (mortal) beings he created Death as their consumer.
10:1:3:22. Now, one half of that Pragâpati was mortal, and the other half immortal: with that part of him which was mortal he was afraid of death; and, being afraid, he became twofold, clay and water, and entered this (earth).
10:1:3:33. Death spake unto the gods saying, 'What has become of him who has created us?'--'Being afraid of thee, he has entered this (earth),' they said. He spake, 'Let us search for him, let us gather him up for I shall not injure him.' The gods gathered him from out of this (earth): that part of him which was in the water, they gathered as water, and that which was in this (earth, they gathered) as clay. Having gathered together both clay and water, they made a brick, whence a brick consists of both clay and water.
10:1:3:44. And, indeed, these five forms (bodily parts) of him are mortal--the hair on the mouth, the skin, the flesh, the bone, and the marrow; and these are immortal--the mind, the voice, the vital air; the eye, and the ear.
10:1:3:55. Now, that Pragâpati is no other than the Fire-altar which is here built up, and what five mortal parts there were of him, they are these layers of earth; and those which were immortal they are these layers of bricks.
10:1:3:66. The gods spake, 'Let us make him immortal!' Having encompassed that mortal form by those immortal forms of his, they made it immortal--the layer of earth by means of two layers of bricks: in like manner the second, the third, and the fourth (layers of earth).
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10:1:3:77. And having laid down the fifth layer (of bricks), he (the Adhvaryu) scatters earth on it; thereon he lays the Vikarnî and the Svayamâtrinnâ, scatters chips of gold, and places the fire: that is the seventh layer, and that (part) is immortal; and in this way, having encompassed that mortal form of his by those two immortal forms, they made it immortal,--the layer of earth by means of two layers of bricks. Thereby, then, Pragâpati became immortal; and in like manner does the Sacrificer become immortal by making that body (of the altar) immortal.
10:1:3:88. But the gods knew not whether they had made him complete, or not; whether they had made him too large, or left him defective. They saw this verse (Vâg. S. XVIII, 76), 'The seat-hiding Agni, Indra, god Brahman, Brihaspati, and the wise All-gods may speed our sacrifice unto bliss!'
10:1:3:99. Of this (verse) one part is Agni's, one part Indra's, and one part the All-gods’;--with that part thereof which is Agni's they made up that part of him (Pragâpati) which is Agni's, and with Indra's (part) that which is Indra's, and with the All-gods’ (part) that which is the All-gods’: in this very (fire-altar) they thus made him up wholly and completely.
10:1:3:1010. And when he stands by (the altar, worshipping it) with this (verse), he thereby secures (makes good) all that part of him (Pragâpati) which, whether he knows it or not, he either does in excess or insufficiently in this (fire-altar),--whatever has not been secured for him. The 'seat-hiding' (verse) is an Anushtubh, for the Anushtubh is speech, and the seat-hider is speech: it is by speech that he
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secures for him what was not secured for him. 'Let him approach (the altar with this verse) when he has covered a layer with earth,' say some, 'for then that (layer) becomes whole and complete.'

FOURTH BRÂHMANA.

10:1:4:11. Now, at the beginning, Pragâpati was (composed of) both these, the mortal and the immortal--his vital airs alone were immortal, his body mortal: by this sacrificial performance, and by this order of proceeding, he made his body uniformly undecaying and immortal. And in like manner is the Sacrificer (composed of) both the mortal and the immortal--his vital airs alone are immortal, his body mortal: by this sacrificial performance, and by this order of proceeding, he makes his body uniformly undecaying and immortal.
10:1:4:22. He lays down the first layer,--this, doubtless, is his out- (and in-) breathing 1, and it is an immortal (element), for the out-breathing is something immortal: this, then, is an immortal layer. He then scatters loose soil thereon,--this, doubtless, is his marrow, and it is a mortal (element), for the marrow is mortal: he establishes it on that immortal (element), and thereby this part of him becomes immortal.
10:1:4:33. He lays down the second layer,--this, doubtless, is his downward breathing, and it is an immortal (element), for the downward breathing is something immortal: this, then, is an immortal layer. He thus encompasses that mortal (element) on both
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sides by an immortal one, and thereby that part of him becomes immortal. He then scatters loose soil thereon,--this, doubtless, is his bones, and it is a mortal (element), for the bone is mortal: he establishes it on that immortal (element), and thereby this part of him becomes immortal.
10:1:4:44. He lays down the third layer,--this, doubtless, is his through-breathing 1, and it is an immortal (element), for the through-breathing is something immortal: this, then, is an immortal layer. He thus encompasses that mortal (element) on both sides by an immortal one, and thereby that part of him becomes immortal. He then scatters loose soil thereon,--this, doubtless, is his sinews, and it is a mortal (element), for the sinew is mortal: he establishes it on that immortal (element), and thereby this part of him becomes immortal.
10:1:4:55. He lays down the fourth layer,--this, doubtless, is his upward breathing 2, and it is an immortal (element), for the upward breathing is something immortal: this, then, is an immortal layer. He thus encompasses that mortal (element) on both sides by an immortal one, and thereby that part of him becomes immortal. He then scatters loose soil thereon,--this, doubtless, is his flesh, and it is a mortal (element), for flesh is mortal: he establishes it on that immortal (element), and thereby this part of him becomes immortal.
10:1:4:66. He lays down the fifth layer,--this, doubtless,
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is his central (or pervading) breathing 1, and it is an immortal (element), for the central breathing is something immortal: this, then, is an immortal layer. He thus encompasses that mortal (element) on both sides by an immortal one, and thereby that part of him becomes immortal. He then scatters loose soil thereon,--this, doubtless, is his fat, and it is a mortal (element), for the fat is mortal: he establishes it on that immortal (element), and thereby this part of him becomes immortal.
10:1:4:77. He lays down the sixth layer,--this, doubtless, is his voice, and it is an immortal (element), for the voice is something immortal: this, then, is an immortal layer. He thus encompasses that mortal (element) on both sides by an immortal one, and thereby that part of him becomes immortal. He then scatters loose soil thereon,--this, doubtless, is his blood and his skin, and it is a mortal (element), for blood is mortal, and skin is mortal: he establishes it on that immortal (element), and thereby this part of him becomes immortal.
10:1:4:88. These, then, are six layers of bricks, and six layers of earth, that makes twelve,--the year (consists of) twelve months, and Agni is the year: as great as Agni is, as great as is his measure, with so much did Pragâpati then make his body uniformly undecaying and immortal; and in like manner does the Sacrificer now make his body uniformly undecaying and immortal.
10:1:4:99. Having then laid down the Vikarnî and Svayamâtrinnâ, he scatters chips of gold, and places
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the fire thereon: Pragâpati then finally made a golden form for his body; and inasmuch as (he did so) finally, this was the final form of his body; whence people speak of 'the golden Pragâpati 1.' And in like manner does the Sacrificer now finally make a golden form for his body; and inasmuch as (he does so) finally, this is the final form of his body; and hence, whether they know this or not, people say that the Agnikit (he who has built an altar) is born in yonder world as one made of gold 2.
10:1:4:1010. Now, on this point, Sândilya and Sâptarathavâhani, teacher and pupil, were once disputing with one another: 'This is his form,' said Sândilya; 'his hair,' said Sâptarathavâhani.
10:1:4:1111. Sândilya said, 'Surely, there is a hairy form (as well as) a hairless form: his form it certainly is;' and this, indeed, is as Sândilya has said: when it (the altar) is completely built, Agni is led forward; and after he has been led forward, logs of wood 3 are offered as 'oblations.'
10:1:4:1212. By means of (the channel of) the out- (and in-) breathing the gods eat food, and Agni (the sacrificial fire) is the out-breathing of the gods; whence it is in front (of the sacrificial ground) that offering is made to the gods, for by means of the (channel of the) out-breathing the gods eat food. By means of the down-breathing men eat food, whence food
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is introduced into men (from the front) towards the back, for by their down-breathing men eat food.
10:1:4:1313. Here, now, they say, 'He who has built an altar must not eat of any bird, for he who builds a fire-altar becomes of a bird's form; he would be apt to incur sickness: the Agnikit therefore must not eat of any bird.' Nevertheless, one who knows this may safely eat thereof; for he who builds an altar becomes of Agni's form, and, indeed, all food here belongs to Agni: whosoever knows this will know that all food belongs to him.
10:1:4:1414. Here, now, they say, 'What is done here in (the building of) the altar, whereby the Sacrificer conquers recurring death?' Well, he who builds an altar becomes the deity Agni; and Agni (the fire), indeed, is the immortal (element);--the gods are splendour: he enters splendour; the gods are glory: he becomes glorious whosoever knows this.

Footnotes

292:1 That is, the breath-proper, of the mouth and nose, passing upward into the air from the middle of the body.
293:1 The Vyâna, through-breathing, or circulating air, is the vital air which serves the upward air (or out- and in-breathing, prâna) and downward air (apana). Maitryup. II, 6 (Cowell).
293:2 Or, outward breathing,--'That which belches forth or keeps downwards the food eaten or drunken, this is the udâna;' Cowell, ib.
294:1 'The Samâna (equalizing air) distributes the digested pieces through the limbs.' Maitryup. II, 6 (Cowell).
295:1 Apparently an allusion to Hiranyagarbha, the golden germ, or the golden egg (XI, I, 6, I), from which the Purusha, creator of the universe, arose. Cf. also Aitareyâr. II, I, 3, with Sâyana's commentary.
295:2 Sâyana assigns to 'hiranmaya' the meaning 'of a colour resembling gold' (hiranyasamânavarnah).

FIFTH BRÂHMANA.

10:1:5:11. This built fire-altar, in truth, (includes) all these sacrifices:--when he slaughters an animal victim, that is the Agnyâdheya (establishment of the sacred fires) 1; when he collects (the materials for) the fire-pan, that constitutes the oblations of the Agnyâdheya; when he performs the initiation,
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that is the Agnihotra; and when the initiated puts two logs on (the fire) 1, these are the two oblations of the Agnihotra.
10:1:5:22. He puts them on in the evening and in the morning, for in the evening and in the morning the Agnihotra oblations are offered;--with one and the same formula, for with one and the same formula the two Agnihotra oblations are offered 2. Then the driving about (of the fire in the pan 3), and the taking down (to the water) of the ashes, these two (constitute) the New and Full-moon offerings; and when he builds the Gârhapatya hearth 4, that is the Kâturmâsya (seasonal offerings); and what takes place from (the building of) the Gârhapatya up to the (sowing of) all-herb (seed 5, that constitutes) the ishtis 6, and what takes place after the all-herb (sowing) and prior to (the building
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of) the layers, that is the animal sacrifices 1; and the Vishnu-strides 2 which are (performed) at these sacrifices are just these Vishnu-strides; and what muttering of formulas there is that is the Vâtsapra 3.
10:1:5:33. The first layer is the Soma-sacrifice; the second the Râgasûya as prior to the consecrations 4; the third the Vâgapeya; the fourth the Asvamedha (horse-sacrifice); and the fifth the Agnisava 5. Then the sâmans he sings around the built (altar) are the Mahâvrata(-sâman); the Udgâtri's preliminary muttering (of the text of his chants) on that occasion is the Satarudriya; the 'shower of wealth' the Great Litany; and what takes place subsequent to (the singing of) the sâmans, and prior to the shower of wealth, that is the Hotri's preliminary muttering on that occasion; and what takes place after the shower of wealth is the Grihamedhas 6 (house-sacrifices). Such are all the sacrifices: these he secures by (building) the fire-altar.
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10:1:5:44. Now, then, as to the powers (conferred by the performance) of sacrifices. Verily, he who (regularly) performs the Agnihotra eats food in the evening and in the morning (when he comes to be) in yonder world, for so much sustenance is there in that sacrifice. And he who performs the New and Full-moon sacrifice (eats food) every half-month; and he who performs the Seasonal sacrifice (does so) every four months; and be who performs the animal sacrifice (twice a year, eats food) every six months; and the Soma-sacrificer once a year; and the builder of the fire-altar at his pleasure eats food every hundred years, or abstains therefrom 1; for a hundred years is as much as immortality 2, unending and everlasting: and, verily, for him who knows this, there shall thus be immortality, unending and everlasting; and whatever he as much as touches, as it were, with a reed, shall be for him immortal, unending and everlasting.

Footnotes

296:1 Though no animal sacrifice takes place at the Agnyâdhâna, the latter, as the fundamental ceremony pre-supposed by all subsequent sacrificial performances, is here compared with the immolation of five victims (VI, 2, 1, 15 seq.) which, taking place as it does on the Upasavatha, or day of preparation, i.e. the day before the Soma-sacrifice on the newly built fire-altar, is, as it were, a preliminary ceremony.
297:1 This refers to the two samidhs (kindling-sticks) put on the Ukhya Agni,--one in the evening, and one in the morning,--after the ashes had been cleared out of the fire-pan (ukhâ); see VI, 6, 4, 1 seq.
297:2 Both in the evening and in the morning two libations of milk are offered (the pûrvâhuti and the uttarâhuti), but only the first is offered with a formula, the evening formula being, 'Agni is the light, the light is Agni, hail!' whilst the morning formula is, 'Sûrya is the light, the light is Sûrya, hail!' See II, 3, 1, 30. For alternative formulas--'With the divine Savitri, with the Night (or Dawn, respectively) wedded to Indra, may Agni (or Indra, respectively) graciously accept, hail!' see II, 3, 1, 37. 38.
297:3 See VI, 8, 1, 1 seq. Sâyana takes it to refer to the Agnipranayana, or leading forward of the fire to the fire-altar; but that would not fit in well with the ceremony next referred to, viz. the removal of the fishes of the Ukhyâgni, or fire in the pan; for which see VI, 8, 2, 1 seq.
297:4 VII, 1, 1, 1 seq.
297:5 Viz. on the newly ploughed altar-site, see VII, 2, 4, 13 seq.
297:6 That is, offerings for the fulfilment of some special wishes.
298:1 That is, animal sacrifices performed independently of other ceremonies.
298:2 See VI, 7, 2, 12 seq.
298:3 See VI, 7, 4, 1 seq.
298:4 That is, the ceremonies connected with the Vâgaprasavîya oblations, V, 2, 2, 4 seq.; and the devasû-havîmshi, or oblations to the Divine Quickeners (by whom the king is supposed to be first consecrated), V, 3, 3, 1 seq.
298:5 See IX, 3, 4, 7. 9. It is strange that the Agnisava should be mentioned here, as it is said to be confined to the Agnikayana. It would seem that some independent ceremony, such as the Brihaspatisava (consecration of Brihaspati, cf. V, 2, 1, 19; and part iii, introd. p. xxiv seq.), may he referred to.
298:6 Sâyana identifies these with the offerings of sacrificial sessions (sattra), during which the Sacrificer is indeed called the Grihapati, or master of the house; see IV, 6, 3, 5 seq.; and part ii, p. 97, note 1.
299:1 That is to say, the food eaten the first time will sustain him for a hundred years, after which time he may, or may not, take food, being sure of everlasting life and a godlike nature.
299:2 Or, perhaps, for so long lasts the Amrita (the food of the immortals);--agnim kitavân purushas tu satasamkhyâkeshu samvatsareshu teshu kâmam aparimitam asnâti yato yâvantah satam samvatsarâs tâvad amritam devatvaprâpakam anantam aparimitam annum bhavati. Sây.

SECOND ADHYÂYA. FIRST BRÂHMANA.

10:2:1:11. Pragâpati was desirous of going up to the world of heaven; but Pragâpati, indeed, is all the (sacrificial) animals 3--man, horse, bull, ram, and
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he-goat:--by means of these forms he could not do so. He saw this bird-like body, the fire-altar, and constructed it. He attempted to fly up, without contracting and expanding (the wings), but could not do so. By contracting and expanding (the wings) he did fly up: whence even to this day birds can only fly up when they contract their wings and spread their feathers.
10:2:1:22. He measures it (the fire-altar) by finger-breadths; for the sacrifice being a man 1, it is by means of him that everything is measured here. Now these, to wit, the fingers, are his lowest measure: he thus secures for him (the sacrificial man 2) that lowest measure of his, and therewith he thus measures him.
10:2:1:33. He measures by twenty-four finger-breadths 3,--the Gâyatrî (verse) consists of twenty-four syllables, and Agni is of Gâyatra nature 4: as great as Agni is, as great as is his measure, by so much he thus measures him.
10:2:1:44. He contracts 5 (the right wing) inside on both
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sides 1 by just four finger-breadths, and expands 2 it outside on both sides 1 by four finger-breadths: he thus expands it by just as much as he contracts it; and thus, indeed, he neither exceeds (its proper size) nor does he make it too small. In the same way in regard to the tail, and in the same way in regard to the left wing.
10:2:1:55. He then makes two bending-limbs 3 in the wings, for there are two bending-limbs in a bird's
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wings. In one-third (of each wing he makes them), for the bending-limbs are in one-third of the bird's wings;--in the inner third 1, for the bending-limbs are in the inner third of a bird's wings. He expands (each of these limbs) in front 2 by just four finger-breadths, and contracts it behind by four finger-breadths; he thus expands it by just as much as he contracts it; and thus, indeed, he neither exceeds (its size), nor does he make it too small.
10:2:1:66. On that bending-limb he places one brick he thereby gives to it that single tube (tubular organ) which joins on to 3 (the body) from the bending-limb of the flying bird. Then here (on the left wing).
10:2:1:77. He then makes the wings crooked, for a bird's wings are crooked; he expands them behind by just four finger-breadths, and contracts them in front by four finger-breadths 4: he thus draws them out by
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just as much as he draws them in; and thus, indeed, he neither exceeds (its size) nor does he make it too small.
10:2:1:88. He now gives to it (the altar) the highest form 1. This Agni had now been completely restored, and the gods conferred upon him this highest form; and in like manner does this (Sacrificer) confer upon him this highest form: he makes a thousand bricks marked with straight lines, a thousand marked this way (from left to right), and a thousand marked that way (from right to left).
10:2:1:99. And when he has laid down the fifth layer, he measures out the altar in three parts, and on the central part he places the one thousand bricks marked with straight lines: he thereby gives to it those straight plumes of the bird pointing backwards (with their tops, and covering it) from head to tail.
10:2:1:1010. On the right side he then lays down the one thousand (bricks) marked thus (from left to right): he thereby gives to it those curved plumes on the right side of the bird 2.
10:2:1:1111. On the left side he then lays down the one thousand (bricks) marked thus (from right to left): he thereby gives to it those curved plumes on the left side of the bird. With a thousand (bricks he does it each time)--a thousand means everything:
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with everything (required) he thus confers that highest form upon him (Agni);--with three thousand--Agni is threefold: as great as Agni is, as great as is his measure, with so much he thus confers the highest form upon him.

Footnotes

299:3 See VI, 2, 1, 15 seq.
300:1 The sacrifice, being the substitute of (the sacrificing) man, is represented as identical with the Sacrificer, its measurements being taken from his body and stature; see part i, p. 78. note 1.
300:2 Or,--for it, viz. the fire-altar, representing both Agni-Pragâpati and the Sacrificer: hence this assumed identity has to be borne in mind to understand the symbolic speculations of the Brâhmana.
300:3 This measure (24 aṅguli) is equal to one 'aratni' or cubit; 12 aṅguli being equal to a 'vitasti' or span (of thumb and little finger, or from wrist to tip of middle finger).
300:4 See VI, 1, 1, 15; 1, 3, 29.
300:5 Or, he draws in, draws together (upasamûhati).
301:1 That is, on both sides of that part of the wing which joins the body of the altar he draws in by four finger-breadths the two long sides of the wing, thus changing the parallelogram into a trapezium, without altering the superficial area of the wing. On the plan of the altar given in part ii, p. 419, the effect of this manipulation on the wings and tail is indicated by pointed lines.--Sâyana remarks,--ubhayatah pakshasya pârsvadvaye, antaratah kityâgner madhyadese katuraṅgulam upasamûhati samkarshati pravesayatîty arthah; bâhyatah agnimadhyâd bâhyadese katuraṅgulam vyudûhati, ante vivardhayati.
301:2 Or, he draws out, or draws asunder (vyudûhati).
301:3 Literally 'outbendings' (nirnâma)--'Schwunggelenke' (spring-limbs), St. Petersb. Dict.--This 'bending-limb' would seem to include the two inner segments of the (solid part of the) wing--those corresponding to the upper and fore-arm of man--as well as the adjoining and connecting joints or articulations, which portions may be taken roughly as forming the inner third of the wing when covered with feathers. The 'bending-limb' would thus derive its name from its 'bending,' or drawing, the wing 'out' from the body. Sâyana, however, explains it by 'nitarâm namati,' 'that which bends down,' as if it were formed from the prep. 'ni,' instead of 'nis.' The manipulation to which this part of the wing is to be subjected is, however, not quite easy to understand from the description, and the commentary affords very little assistance--vitritîya iti pakshabhâgam tredhâ vibhagya antare tritîyabhâge nirnâmakaranam . .; etâm srutim apekshyaivâpastambenoktam, ‘vakrapaksho vyastapukkho bhavati, paskât prâṅ (!) udûhati, purastât pratyudûhati, evam eva hi vayasâm madhye pakshanirnâmo bhavatîti vigñâyate’ iti.
302:1 That is, the third part of the wing adjoining the body.
302:2 That is, at the front edge of the wing of the flying bird, that which cuts through the air. The joint between the second and third segments of the wing, when expanded, would protrude, whilst on the opposite side of the wing the tops of the feathers would somewhat recede; but I am not sure whether this is what is referred to in these indications.
302:3 Literally, which lies beside, or close to (upasete, viz. the body, as it would seem) from the bending-limb. The brick is apparently meant to represent symbolically the bone of the upper segment, or some tubular organ by which the vital air is supposed to enter the wing from the body. Sâyana remarks,--pakshipakshamadhyagatanâdîtvena prasamsati, . . kityâgneh pakshamadhye ekâm nâdîm eva nihitavân bhavati.
302:4 Comm.--katuraṅgulamâtram paskâdbhâge udûhati vikarshati, purastâdbhâge katuraṅgulamâtram samûhati samkarshati; evam krite vakratvam bhavati. Cf. Âpastamba's directions in note 3 of last page. I fail to see, however, in what respect this manipulation differs from that referred to in paragraph 5; and whether the p. 303 'vakratvam' refers to the irregular shape, or to the curved nature, of the wings.
303:1 That is, he gives to it the last finish.
303:2 Or, perhaps, those soft feathers of the bird curved towards the right. Sâyana as above--dakshinatah dakshinapakshe ityâlikhitâ dakshinâvrita ishtakâh; uttaratah uttarasmin pakshe ityâlikhitâh savyâvrita ishtakâ upadadhyât.

SECOND BRÂHMANA.

10:2:2:11. Now the one person which they made out of those seven persons 1 became this Pragâpati. He produced living beings (or offspring), and having produced living beings he went upwards,--he went to that world where that (sun) now shines. And, indeed, there was then no other (victim) meet for sacrifice but that one (Pragâpati), and the gods set about offering him up in sacrifice.
10:2:2:22. Wherefore it is with reference to this that the Rishi has said (Vâg. S. XXXI, 16, Rig-veda X, 90, 16), 'The gods offered up sacrifice by sacrifice,'--for by sacrifice they did offer up him (Pragâpati), the sacrifice;--'these were the first ordinances:'--for these laws were instituted first;--'these powers clung unto the firmament,'--the firmament is the world of heaven, and the powers are the gods: thus, 'Those gods who offered up that sacrifice shall cling to the world of heaven;'--
10:2:2:33. 'Where first the perfect gods were,'--the perfect 2 gods, doubtless, are the vital airs, for it is they that perfected him in the beginning 3 when they
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were desirous of becoming that (body of Pragâpati 1); and even now, indeed, they do perfect (him).--[Rig-veda X, 149, 3]--'Thereafter this other became meet for sacrifice by the abundance of the immortal world,'--for thereafter, indeed, other things here--whatsoever is immortal--became fit for sacrifice.
10:2:2:44. 'Savitri's well-winged eagle verily was first born, and he was according to his ordinance,'--the well-winged eagle, doubtless, is Pragâpati, and Savitri is that (sun): thus, 'In accordance with his (the sun's) law he indeed (comported himself).'
10:2:2:55. He indeed consists of seven persons, for that Person 2 consisted of seven persons;--to wit, the body of four, and the wings and tail of three, for of four the body of that Person consisted, and of three his wings and tail.
10:2:2:66. He measures it (the altar) by the man with upstretched arms 3; for the sacrifice is a man, and by him everything here is measured; and that is his highest measure when he stands with up-stretched arms: he thus secures for him what is his highest measure, and therewith he then measures it. And what (space) there is over and above that when he is raised on the forepart of his foot, that he secures by the enclosing-stones; and hence he
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should dig a line for the enclosing-stones outside (the altar-ground).
10:2:2:77. Two cubits he gives to the two wings: he thereby lays strength into the wings. And the wings are (the bird's) arms, and by means of the arms food is eaten: it is thus for the sake of food that he gives them that space; and when he gives two cubits to the two wings, it is because food is taken from the distance of a cubit.
10:2:2:88. To the tail he gives a span: he thus lays strength into the support, for the tail is the support. The span means the hand 1, and by means of the hand food is eaten: it is thus for the sake of food that he gives it that space; and when he gives a span to the tail, he thereby settles him (Agni) in (the midst of) food; and when he gives less (space) to this (part of the body), it is because he thereby settles him in (the midst of) food 2. But, indeed, so much does this (the bird's wing) measure, and so much this (the bird's tail), and hence when he thus measures them, it is for the sake of securing for him that (natural measure).

Footnotes

304:1 Literally, those seven persons which they made into one person. See VI, 1, 1, 1 seq.
304:2 It is difficult to see what meaning the author assigns to 'sâdhya' applied to minor classes of deities.
304:3 See VI, 1, 1, 1.
305:1 Tad eva bubhûshanta iti, prânâh svayam api prâgâpatyâtmanâ (? prâgâpatyâtmâno) bhavitum ikkhantah. Sây.
305:2 See VI, 1, 1, 3-6.
305:3 That is to say, wherever he speaks of man's lengths, the height to which a man reaches with his upstretched arms is understood; the particular man who supplies this (relative) standard of measure being the Sacrificer.
306:1 The span of thumb and little finger is taken to be equal to the distance from the wrist to the tip of the middle finger.
306:2 That is to say, he makes him so as to occupy but small space, and to be surrounded by abundant food.

THIRD BRÂHMANA.

10:2:3:11. Now this Vedi (altar-ground, viz. the Mahâvedi of the Soma-sacrifice) is just that (right) measure for the Vedi of the sevenfold 3 (fire-altar).
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[paragraph continues] Having fixed upon (the place for) the sacrificial ground, he enters the Patnîsâla 1 by the front (east) door, and having thrown up (the ground) for the Gârhapatya, he sprinkles it with water. From the raised (site) of the Gârhapatya he strides seven steps eastward. From there he measures off a fathom 2 towards the east, and having, in the middle thereof, thrown up (the ground) for the Âhavanîya, he sprinkles it with water. From the front part of the fathom he strides three steps eastward: that is the end of the Vedi 3.
10:2:3:22. Now, there are here, including the fathom (as one), eleven steps 4 between the end of the Vedi and the (original) Gârhapatya;--the Trishtubh consists
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of eleven syllables, and the Trishtubh is a thunderbolt, and the Trishtubh means strength: it is thus by the thunderbolt, and by strength, that the Sacrificer from the very first drives off the fiends, the Rakshas, from the mouth of the sacrifice.
10:2:3:33. This is the womb of the Vedi, for it was from that womb that the gods begat the Vedi. And that (space of a) fathom which was (marked off), is the womb of the Gârhapatya 1, for it was from that womb that the gods begat the Gârhapatya; and from the Gârhapatya the Âhavanîya.
10:2:3:44. From the (western) end of the Vedi he measures off the Vedi 2 thirty-six steps long eastward, thirty (steps) broad behind, and twenty-four (steps broad) in front,--that makes ninety. This, then, is the Vedi measuring ninety steps: thereon he lays out the sevenfold Fire-altar.
10:2:3:55. As to this they say, 'How does this sevenfold (Person, the fire-altar,) correspond to this Vedi (measuring ninety steps)?' Well, there are these
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ten vital airs in a man 1, four limbs, and the trunk as the fifteenth; in the same way in the second, and in the same way in the third (man),--in six men this makes ninety; and one man remains over. Now, (that seventh) man is fivefold--hair, skin, flesh, bone, and marrow (fat), and this Vedi also is fivefold--the four regions (quarters), and the body (of the altar) as the fifth 2: thus this sevenfold (altar) does indeed correspond to this Vedi.
10:2:3:66. Now, some, intending to construct higher forms (of altars), increase (the number of) these steps and this fathom accordingly, saying, 'We enlarge the womb in accordance therewith;'--but let him not do so; for the womb does not enlarge along with the child that has been born 3, but, indeed, only as long as the child is within the womb, does the womb enlarge, and so long, indeed, the growth of the (unborn) child here (lasts) 4.
10:2:3:77. Indeed, those who do it in that way, deprive this Father Pragâpati of his due proportions; and they will become the worse for sacrificing, for they deprive Father Pragâpati of his due proportions.
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[paragraph continues] As large as this Vedi 1 of the sevenfold (fire-altar) is, fourteen times as large he measures out the Vedi of the one hundred and one-fold (altar).
10:2:3:88. He now measures off a cord thirty-six steps 2 (yards) long, and folds it up into seven (equal) parts: of this he covers (the . space of) the three front (eastern) parts (with bricks), and leaves four (parts) 3 free.
10:2:3:99. He then measures (a cord) thirty steps long, and lays it sevenfold: of this he covers three parts (with bricks) behind, and leaves four (parts) free 4.
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10:2:3:1010. He then measures (a cord) twenty-four steps long, and lays it sevenfold: of this he covers three parts in front (with bricks), and leaves four (parts) free 1. This, then, is the measuring out of the Vedi.
10:2:3:1111. Now as to the (other) forms of the fire-altar. Twenty-eight man's lengths long (from west to east) and twenty-eight man's lengths across is the body (of the altar), fourteen man's lengths the right, and fourteen the left wing, and fourteen the tail. Fourteen cubits (aratni) he covers (with bricks) on the right, and fourteen on the left wing, and fourteen spans (vitasti) on the tail. Such is the measure of (an altar of) ninety-eight man's lengths with the additional space (for wings and tail).
10:2:3:1212. He now measures a cord of three man's lengths, and lays it sevenfold: of this he covers (the space of) four parts (with bricks) on the body (of the altar), and three parts on the wings and tail.
10:2:3:1313. He then measures one three cubits long, and lays it sevenfold: of this he covers (the space of) three parts on the right, and three on the left wing, and leaves four (parts) free.
10:2:3:1414. He then measures one a span long, and lays it sevenfold: of this he covers (the space of) three parts on the tail, and leaves four (parts) free. In this way does this one hundred and one-fold (Agni) correspond to this Vedi.
10:2:3:1515. As to this they say, 'When thirteen man's lengths are over, how is it that these do not deviate
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from the right proportions (of the altar) 1?' Well, what right proportions there were in the case of that seventh man's length 2, these same proportions (also apply) to all these (redundant man's lengths).
10:2:3:1616. And they also say, 'When Pragâpati had formed the body he filled it up with these (redundant lengths) wherever there was anything defective in it; and therefore also it is rightly proportioned.'
10:2:3:1717. As to this some say, 'The first time they construct a simple (altar 3), then the one higher by one (man's length), up to the one of unlimited size.' Let him not do so.
10:2:3:1818. Sevenfold, indeed, Pragâpati was created in the beginning. He went on constructing (developing) his body, and stopped at the one hundred and one-fold one. He who constructs one lower than a sevenfold one cuts this Father Pragâpati in twain: he will be the worse for sacrificing as one would be by doing injury to his better. And he who constructs one exceeding the one hundred and one-fold one steps beyond this universe, for Pragâpati is this universe. Hence he should first construct the sevenfold (altar), then the next higher up to the one hundred and one-fold one, but he should not construct one exceeding the one hundred and one-fold
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one, and thus, indeed, he neither cuts this Father Pragâpati in twain, nor does he step beyond this universe.

Footnotes

306:3 That is, measuring seven times the length of a man standing with upstretched arms.
307:1 That is, 'the wife's hall,'--the sacrificial hall or shed, usually called Prâkînavamsa or Prâgvamsa, measuring 20 cubits by 10 (part ii, p. 3, note 2), in which the original fires and vedi of ishtis are enclosed at the Soma-sacrifice; see the plan, part ii, p. 475.
307:2 A fathom (vyâma) is the space between the tips of the two middle fingers of a man standing with outstretched arms, this being considered the man's height. In this paragraph, the author roughly recapitulates the main dimensions of the sacrificial ground used for ishtis, which will also be required for the present purpose. The dimensions here supplied will give about the distance of eight steps between (the centres of) the Gârhapatya and Âhavanîya fires required by I, 7, 3, 23. In the middle of the space of a fathom here alluded to as the easternmost space of the hall, the (original square) Âhavanîya is laid down, but this ultimately makes way for the new circular Gârhapatya hearth built of bricks and having the whole of this 'fathom' for its diameter.
307:3 That is, the hindmost (western) point of the (easterly line of the) Mahâvedi of the Soma-sacrifice, where the peg, called 'antahpâtya,' is driven in, being three steps east from the post of the front door of the Prâkînavamsa (and hence three steps from the future circular Gârhapatya hearth built of bricks).
307:4 Literally, these are (ten) steps, having the fathom as an eleventh (space or step).
308:1 That is, the brick-built Gârhapatya of the Agnikayana on which the Ukhya Agni, having been carried about by the Sacrificer for a year, is transferred from the fire-pan (ûkhâ), and from which afterwards the fire of the great altar is derived. This new Gârhapatya has been raised on the site of the old (square) Âhavanîya (the so-called 'sâlâdvârya' or hall-door fire), on which the fire in the pan, the Ukhya Agni, was kindled (esha âhavanîyo vakshyamânâyâs kayanamahâveder gârhapatyo bhavati; Sây.). The pan containing this fire was then placed half a fathom south of (the centre of) the old Âhavanîya, and hence so as to stand quite close to the brick-built Gârhapatya raised in its place, and forming a circle with a diameter of one fathom. Thus this 'space of a fathom' is here quite correctly referred to as the original source of the fires of the Agnikayana.
308:2 For the dimensions of the Mahâvedi here referred to, see part ii, p. 111 seq.
309:1 That is, in the first of these seven persons or men, making up the sacrificial man (yagña-purusha), Pragâpati; that first man being the Sacrificer himself, as supplying the standard for these measures.
309:2 That is, the fifth region, situated in a vertical direction, this being represented by the fire-altar which rises upwards.
309:3 Somewhat differently Professor Delbrück, Altind. Syntax, p. 444, 'The womb does not grow in proportion with the embryo produced therein.'
309:4 The argument of the author apparently is, that the planned enlargement of the fire-altar is an enlargement of the child Agni, after he has been born, and does not involve an increased size of the original sacrificial ground of the Prâkînavamsa.
310:1 That is, of course, the Mahâvedi on which the (ordinary) fire-altar is raised, and which is enlarged in proportion to the size of the altar. The intermediate sizes of the fire-altar between the two extremes here alluded to increase each by four square 'man's lengths' (the man being measured with upstretched arms), or by one man's length on each side of the body of the altar; the largest possible altar thus measuring 101 man's lengths on each side.
310:2 A step, or pace (prakrama) is equal to 3 feet (pada), a foot measuring 12 finger-breadths (aṅgula),--these measures being, however (at least theoretically), relative to the Sacrificer's height.
310:3 That is to say, he stretches the cord along the ground from the (western) 'end of the Vedi' eastwards, and marks off on the ground three-sevenths of the cord on the eastern side, that part of the Vedi being afterwards covered by the brick-built altar, whilst the remaining space behind is required for the Sadas and Havirdhâna sheds, &c. If we take the Mahâvedi to be 108 feet long (= 36 prakramas) this would allow 15 3/8 feet for each part, or some 46 feet for the length of the part to be covered with bricks, and this measure, being equal to seven man's lengths, would allow 6 4/7 feet for a man's length (including the upstretched arms). Between the altar and the front (eastern) edge of the Vedi a space of one foot is, however, to be left.
310:4 That is, he stretches the cord across (north to south) and marks off the three central divisions of it as forming the hind side of the altar (leaving two-sevenths of the string free on either side). This gives 12 5/7 (out of 90) feet for each part, or 38 4/7 feet for the back, or western, side of the altar.
311:1 This gives 10 2/7 (out of 72) feet for each part, or 30 6/7 feet for the front, or eastern, side of the altar. The measurements here given are intended as a refinement on the usual square shape of the fire-altar.
312:1 Or, from the right total (sampad) which the altar ought to obtain. By paragraph 7, the altar is to be made fourteen times as large as the sevenfold one; and the latter being said to be in exact proportion with Pragâpati (in paragraph 3), the larger altar would thus show an excess of thirteen man's lengths over the rightly proportioned altar.
312:2 Viz. in paragraph 5.
312:3 That is, one of a single man's length on each side.

FOURTH BRÂHMANA.

10:2:4:11. Pragâpati, indeed, is the year, and Agni is all objects of desire. This Pragâpati, the year, desired, 'May I build up for myself a body so as to contain 1 Agni, all objects of desire.' He constructed a body one hundred and one-fold; and in constructing a body one hundred and one-fold, he built up for himself a body so as to contain Agni, all objects of desire, and himself became all objects of desire; there was not one object of desire outside of him: whence they say, 'The year (includes) all objects of desire;' for, indeed, outside the year there is no object of desire whatever.
10:2:4:22. And in like manner does the Sacrificer now, by constructing a body (of the altar) one hundred and one-fold, build for himself a body so as to contain Agni, all objects of desire: he becomes all objects of desire, and not one object of (his) desire is outside of him.
10:2:4:33. Now this year is the same as yonder sun; and he is this one hundred and one-fold (Agni);--his rays are a hundredfold, and he himself who shines
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yonder, being the one hundred and first, is firmly established in this universe; and in like manner does the Sacrificer now establish himself in this universe by constructing for himself a body a hundred and one-fold.
10:2:4:44. And, indeed, the one hundred and one-fold passes into (becomes equal to) the sevenfold one; for yonder sun, whilst composed a hundred and one-fold, is established in the seven worlds of the gods, for, indeed, there are seven worlds of the gods,--the four quarters and these three worlds: these are the seven worlds of the gods, and in them that (sun) is established. And in like manner does the Sacrificer now establish himself in the seven worlds of the gods by constructing for himself a body a hundred and one-fold.
10:2:4:55. And, again, as to how the one hundred and one-fold (altar) passes into the sevenfold one:--yonder sun, composed of a hundred and one parts, is established in the seven seasons, in the seven stomas (hymn-forms), in the seven prishtha (-sâmans), in the seven metres, in the seven vital airs, and in the seven regions; and in like manner does the Sacrificer now establish himself in this universe (or, on everything here) by constructing for himself a body one hundred and one-fold.
10:2:4:66. And, again, as to how the one hundred and one-fold passes into the sevenfold one:--yonder sun, composed of a hundred and one parts, is established in the seven-syllabled Brahman, for the Brahman (holy writ or prayer) indeed consists of seven syllables,--'rik' is one syllable, 'yaguh' two, and 'sâma' two; and what other Brahman there is that is just the 'brahman' of two syllables--this
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seven-syllabled Brahman is the universe 1: therein that (sun) is established; and in like manner does the Sacrificer now establish himself in the seven-syllabled Brahman by constructing for himself a body one hundred and one-fold.
10:2:4:77. Therefore, also, they lay down around (the altar) sets of seven (bricks) each time, and hence the one hundred and one-fold passes into the sevenfold one; and, indeed, the sevenfold one passes into the one hundred and one-fold.
10:2:4:88. Sevenfold, indeed, Pragâpati was created in the beginning. He saw this body composed of a hundred and one parts--fifty bricks in the Prânabhrits 2, and fifty sacrificial formulas, that makes a hundred, and the 'settling' and sûdadohas-formula are the two one hundred and first--these two are one and the same, for when he has 'settled' (a brick), he pronounces the sûdadohas-formula over it: by means of this one hundred and one-fold body he gained that conquest and obtained that success; and in like manner does the Sacrificer, by means of this one hundred and one-fold body, gain that conquest and obtain that success. And thus, indeed, the sevenfold (altar) passes into the one hundred and one-fold: that which is a hundred and one-fold is sevenfold, and that which is sevenfold is a hundred and one-fold. So much as to the forms (of altars).

Footnotes

313:1 Literally, May I build for myself a body (self) with a view to (abhi) Agni; or, perhaps, 'He builds (a body) so as to become (Agni);' in which case 'abhi' of 'abhisamkinute' would have the same force as in 'abhisampadyate.' See, however, X, 2, 5, 9-12, where Sâyana explains it by 'yo yah kâmah tam sarvam âtmânam abhilakshya sampâditavân bhavati'--'He brings about (accomplishes) all that desire for his body.'
315:1 Or, perhaps, 'all this (taken together) is the sevenfold Brahman.'
315:2 In the first layer ten Prânabhrit bricks were placed along the diagonals in each of the four corners of the body of the altar (or in the intermediate quarters), and as many round the centre.

FIFTH BRÂHMANA.

10:2:5:11. Now as to the building itself. He builds between the two (performances of the) Upasads 1. For at that time the gods were afraid lest the fiends, the Rakshas, should destroy that (Agni's body) of theirs (built) there 2. They saw these strongholds, the Upasads, to wit, these worlds, for these worlds are indeed strongholds. They entered them, and having entered them, they completed that body in a place free from danger and devilry; and in like manner does the Sacrificer now, after entering these strongholds, complete this body in a place free from danger and devilry.
10:2:5:22. And, again, as to why he builds between the Upasads. At this time the gods were afraid lest the fiends, the Rakshas, should destroy that (Agni's body) of theirs (built) there. They saw these thunderbolts, the Upasads, for the Upasads indeed are thunderbolts: they entered them 3, and, having entered them, they completed that body in a place free from danger and devilry; and in like manner does the Sacrificer now, after entering those thunderbolts,
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complete this body (of Agni) in a place free from danger and devilry.
10:2:5:33. And the Upasads also are the fervour 1 in the sacrifice, for they are indeed fervour; and inasmuch as it is built (ki) in fervour (tapas) it is called 'Tâpaskita 2.' As long as they perform the Upasads so long (do they perform) the Pravargya 3: (if) it is for a year. that they perform the Upasads, it is for a year (they perform) the Pravargya.
10:2:5:44. The Upasads, indeed, are the days and nights, and the Pravargya is the sun: he thus establishes yonder sun on the days and nights, whence he is established on the days and nights.
10:2:5:55. And 'if there are twenty-four (Upasad-days 4), there being twenty-four half moons--the Upasads
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are the half-moons, and the Pravargya is the sun: he thus establishes yonder sun on the half-moons, whence he is established on the half-moons.
10:2:5:66. And if there are twelve (Upasad-days) 1--there being twelve months--the Upasads are the months, and the Pravargya is the sun: he thus establishes yonder sun on the months, whence he is established on the months.
10:2:5:77. And if there are six (Upasad-days)--there being six seasons--the Upasads are the seasons, and the Pravargya is the sun: he thus establishes yonder sun in the seasons, whence he is established in the seasons.
10:2:5:88. And if there are three (Upasad-days)--there being these three worlds--the Upasads are these three worlds, and the Pravargya is the sun: he thus establishes yonder sun in these worlds, whence he is established in these worlds.
10:2:5:99. Now, then, the inquiry as to the earth-layers of the altar-pile. One month (the building of) the first layer (of bricks takes), and one month the layer of earth 2,--so long desire (lasts) in the spring season (of two months): he thus 3 builds for himself a body so as to obtain all of whatever desire there is in the spring season 4.
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10:2:5:1010. One month the second (layer of bricks takes), and one month the layer of earth,--so long desire (lasts) in the summer season: he thus builds for himself a body so as to obtain all of whatever desire there is in the summer season.
10:2:5:1111. One month the third (layer of bricks takes), and one month the layer of earth,--so long desire (lasts) in the rainy season: he thus builds for himself a body so as to obtain all of whatever desire there is in the rainy reason.
10:2:5:1212. One month the fourth (layer of bricks takes), and one month the layer of earth,--so long desire (lasts) in the autumn season: he thus builds for himself a body so as to obtain all of whatever desire there is in the autumn season.
10:2:5:1313. And of the fifth layer (of bricks) he lays down the Asapatnâ and Virâg (bricks) on the first day, and of the Stomabhâgâs one each day: these he 'settles' together once, and pronounces once the sûdadohas-formula over them 1. For a month they silently apply the earth-layer for the Stomabhâgâs, for so long desire (lasts) in the winter season: thus he builds for himself a body so as to obtain all of whatever desire there is in the winter season.
10:2:5:1414. One month the sixth (layer of bricks takes),
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and one month the layer of earth,--so long desire (lasts) in the dewy season: he thus builds for himself a body so as to obtain all of whatever desire there is in the dewy season. So long, indeed, desire (lasts) in the twelve months and the six seasons: he thus builds for himself a body so as to obtain all of whatever desire there is in the twelve months and the six seasons.
10:2:5:1515. And in addition to these there are three days 1, to wit, the day on which he performs the Satarudriya offering, the day of preparation, and the day on which the Soma is pressed. When they perform the Upasad on these days, these (days) are the days and nights of that (thirteenth, or intercalary) month: and when (they perform) the Pravargya, he thereby establishes yonder sun also in that (seventh) season,--so long, indeed, desire (lasts) in the thirteen months and the seven seasons: he thus builds for himself a body so as to obtain all of whatever desire there is in thirteen months and seven seasons.
10:2:5:1616. For a year Soma should be pressed,--the year is everything, and the one hundred and one-fold (altar) is everything: by means of everything he thus gains everything. Should he be unable (to press Soma) for a year, he should perform the Visvagit Atirâtra 2 with all the
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[paragraph continues] Prishthas 1, and at that (sacrifice) he should give away all his property 2; for the Visvagit (all-conquering) Atirâtra with all the Prishthas means everything, and all one's property means everything, and the one hundred and one-fold (altar) means everything: by means of everything he thus gains everything.

Footnotes

316:1 The Upasads (or sieges) are performed twice a day on at least three days (the regular number for ordinary one day's Soma-sacrifices) intervening between the end of the Dîkshâ (initiation) and the day of the Soma-sacrifice; see part ii, p. 105, note 1. On the first day the first layer is built between the two performances (whilst the final preparation of the altar-site, as well as the building of the Gârhapatya altar and the installation of the Ukhya Agni thereon, takes place before the morning performance of the Upasads), and on the second day the remaining layers are built.
316:2 For the construction in the oratio directa, see part iii, p. 34, note 2.
316:3 Or, they went into their shelter (pra-pad).
317:1 Or, austere devotion, see III, 4, 4, 27, where fasting during the Upasad days is recommended as calculated to promote religious fervour. There is also, however, the primary' meaning 'heat' implied, whence the 'heating' of the cauldron (gharma--θερμός) at the Pravargya (representing the sun) is connected with the Upasads.
317:2 That is, the fire-altar used at the sacrificial period (ayana) called Tâpaskita, which generally requires a full year (360 days) for the performance of the Upasads (as do also the Dîkshâ- before them, and the performance of the Soma-sacrifice after them); cf. XII, 3, 3, 10 seq.; Kâty. XIV, 5, 1.--Âsval. XII, 5, 9; Kâty. XXIV, 5, 7, however, mention a Tâpaskita which only requires four months for each of the three periods, or a year altogether, whilst the maximum duration is by Âsv. fixed at thirty-six years (twelve for each period); and by Kâty. at three years for the Upasads and a year for each of the two other ceremonies.
317:3 See part ii, p. 304.
317:4 Sâyana does not specify what sacrificial performance is intended as requiring twenty-four Upasad-days, but merely says that they are required 'kratuviseshe,' at some special kind of sacrifice. At all events, the Sacrificer would be at liberty to adopt that number of Upasad-days instead of the minimum of days prescribed, if he hoped to derive special benefit therefrom.
318:1 For an ordinary Ekâha, or one day's Soma-sacrifice, the Upasads may be performed for twelve days instead of the usual three days (Kâty. VIII, 2, 40). It is also the regular number of days for Ahînas (ib. XIII, i, x; Âsv. IV, 8, 15) and for most sattras.
318:2 That is, when the Upasads last for a whole year, as at the Tâpaskita.
318:3 That is, by building for his Soma-sacrifice an altar the body of which requires a whole year in being laid down, as it does in the Tâpaskita.
318:4 Translated literally, the sentence would run thus: 'Thus as p. 319 much desire as there is in the spring season--he builds for himself a body so as to obtain all that (desire).' Only the building of an altar (body) for a whole year ensures the full fruition of sensual pleasures supplied during the year.
319:1 That is, these three kinds of bricks--the five Asapatnâs, and forty Virâgs being laid down on the first day, and of the twenty-nine Stomabhâgâs one each day,--the three kinds of bricks thus take one month in being laid down, after which the 'sâdanam' and 'Sûdadohas' (cf. part iii, p. 301, note 3) are performed upon them.
320:1 Viz. after the twenty-eight days of the twelfth month two days remain to make up the year, so that the (first) Sutyâ day (pressing day) takes place after the expiry of a full year.
320:2 The Visvagit, as usually performed, is an Agnishtoma sacrifice, the twelve Stotras of which are chanted in three different stomas or hymn-forms, viz. the first four in the trivrit (nine-versed), the next four in the pañkadasa (fifteen-versed), and the last four in the saptadasa (seventeen-versed) stoma. For the stotriya-texts see p. 321 Tândya-Br. XVI, 5, 1 seq. It is closely united with the Abhigit Soma-day--the stotras of which are performed in four stomas, viz. three in each of those used for the Visvagit, and the last three in the ekavimsa, or twenty-one-versed, stoma--with which it may, indeed, be combined in one and the same performance; and both form part of the sacrificial session called Gavâm ayanam (part ii, p. 427). The Visvagit (as well as the Abhigit) may, however, also be performed as an Atirâtra instead of Agnishtoma, and in that case the sequence of Stomas is entirely different, their order being as follows: the first four stotras are performed in the first four stomas (trivrit, pañkadasa, saptadasa, ekavimsa); the next four stotras in the four stomas beginning with the second stoma (up to trinava), and the next four stotras in the four stomas beginning with the third stoma (up to trayastrimsa). Of the three Ukthastotras, the first is performed in the trinava, and the two others in the ekavimsa; the Shodasin in its own (ekavimsa) form; the night-chants in the pañkadasa; and the twilight-chant in the trivrit-stoma. See Tândya-Br. XX, 9.
321:1 On 'sarvaprishtha' Soma-days, see part iii, introduction, pp. xx seq.
321:2 As an equivalent for one's 'whole property (sarvavedasa, sarvasva),' Kâtyâyana (XXII, 2, 26. 27) enumerates 'cows, oxen, ploughs, sacks of corn (or corn-sacks), pairs of slaves, waggons, animals for riding, houses (or sheds), and couches.' For other similar enumerations, see A. Weber, Omina and Portenta (Abb. of Berl. Acad. 1858), p. 398.

SIXTH BRÂHMANA.

10:2:6:11. The one hundred and one-fold Pragâpati, doubtless, is the year, and thereto belong days and
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nights, half-months, months, and seasons. The days and nights of a month are sixty, and in the month, doubtless, the days and nights of the year are obtained; and there are twenty-four half-months, thirteen months, and three seasons (of four months)--that makes a hundred parts, and the year itself is the one hundred and first part.
10:2:6:22. By the seasons it is sevenfold,--six seasons (of two months), and the year itself as the seventh part. And he who shines yonder is the light of that year: his rays are a hundredfold, and the (sun's) disk itself is the one hundred and first part.
10:2:6:33. By the regions it is sevenfold,--the rays which are in the eastern region are one part, and those in the southern are one, and those in the western are one, and those in the northern are one, and those in the upper (region) are one, and those in the lower (region) are one, and the disk itself is the seventh part.
10:2:6:44. Beyond this (year) lies the wish-granting world; but the wish-granting one is the immortal (element): it is thus the immortal that lies beyond this (year, temporal existence); and that same immortal (element) is that very light which shines yonder.
10:2:6:55. Now that same boon (the immortal light), bright with wealth, he, Savitri (the sun), distributes among the distributed creatures, and among plants and trees, too; and to some, indeed, he gives more of it, and to some less; and they to whom he gives more of it live longest, and they to whom he gives less live less long.
10:2:6:66. It is regarding this that it is said in the Rik (I, 22, 7; Vâg. S. XXX, 4), 'The distributer of wealth, the bright boon, we invoke, Savitri, the beholder of men.' And that is the full
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[paragraph continues] (measure of) life, for it is long, it is unending 1; and when people here say, 'May thy life be long! mayest thou reach the full (extent of) life!' it is as much as to say, 'May that, world, may that (immortal light) be thine!'
10:2:6:77. It is Vâk (Speech) that, seeing it, speaks (thus). That same (immortal light), indeed, is to be obtained either by the one hundred and one-fold (altar), or by a life of a hundred years: whosoever builds a one hundred and one-fold (altar), or whosoever lives a hundred years, he, indeed, obtains that immortality. Therefore, whether they know it, or whether they do not, people say, 'The life of a hundred years makes for heaven.' Hence one ought not to yield to his own desire and pass away before (he has attained) the full extent of life, for (such shortening of one's life) does not make for the heavenly world 2; and these are indeed the worlds, to wit, the days and nights, the half-moons, moons, and seasons, and the year.
10:2:6:88. Those who pass away in the years below twenty are consigned to the days and nights as their worlds; and those who (pass away) in the years above twenty and below forty, to the half-moons; and those who (pass away) in the (years) above forty and below sixty, to the months; and those who (pass away) in the (years) above sixty and below
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eighty, to the seasons; and those who (pass away) in the (years) above eighty and below a hundred (are consigned) to the year; and he alone who lives a hundred years or more attains to that immortal (life).
10:2:6:99. Only by many sacrifices, indeed, is a single day, or a single night (of life) gained; and only he who builds the one hundred and one-fold (altar), or he who lives a hundred years, is certain of his attaining to that immortal (life). But he, indeed, builds a one hundred and one-fold (altar) who carries him (Ukhya Agni) for a year: hence one should only build (an altar for) such an (Agni) who has been carried for a year. Thus much as to the deity.
10:2:6:1010. Now as to the sacrifice. When he measures out those one hundred and one men (man's lengths) with upstretched arms, that is a one hundred and one-fold (altar) in form, and a sevenfold one in respect of its layers: the layers contain six seasonal 1 (bricks) and the fire (or altar) itself is the seventh form.
10:2:6:1111. And, indeed, it is a hundred and one-fold in respect of bricks,--the first fifty bricks and the last fifty 2 which are (laid down) make a hundred forms (parts); and the bricks which are laid down between (those two sets) are the one hundred and first form.
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10:2:6:1212. And, having the Yagus for its light, it is a hundred and one-fold in respect of the Yagus (formulas),--the first fifty and the last fifty which are (used) make a hundred forms; and the Yagus which are used between them are the one hundred and first form. In this way also the sevenfold one becomes a hundred and one-fold, and whosoever knows this obtains even by the sevenfold one whatever wish there is both in a life of a hundred years and in the one hundred and one-fold (altar).
10:2:6:1313. In this way, indeed, all sacrifices 1 up to the Agnihotra are a hundred and one-fold by way of verses, formulas, words, syllables, rites, and hymn-tunes; and whosoever knows this obtains by every sacrifice whatever wish there is either in a life of a hundred years, or in the one hundred and one-fold (altar), or in the sevenfold one. Thus much as to the sacrifice.
10:2:6:1414. Now as to the body. There are these four sets of five fingers and toes, the two--wrist and elbow 2,--the arm, the shoulder-blade, and the collarbone,--that makes twenty-five; and in the same way (each of) these other limbs,--that makes a hundred parts, and the trunk itself is the one hundred and first part. As regards the sevenfold state this has been explained 3.
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10:2:6:1515. And, having the vital air for its light, it is a hundred and one-fold by the vital airs limb by limb, for there is vital air in each limb: whosoever knows this obtains, even by his knowledge, whatever wish there is in a life of a hundred years, or in the one hundred and one-fold (altar), or in the sevenfold one, or in all sacrifices; for he has obtained a body perfected by all the sacrifices.
10:2:6:1616. Now, there are these three fivefold (objects), the year, the fire, and man: their five forms are food, drink, well-being 1, light, and immortality. Whatever food there is in the year, that is its food; whatever water, that is its drink; its well-being is the night, for in the night, as in well-being (contentment or goodness), all beings dwell together 2; its light is the day, and its immortal element the sun. Thus much as to the deity.
10:2:6:1717. Now as to the sacrifice. Whatever food is placed on the fire, that is its food, and whatever water, that is its water; its well-being is the enclosing-stones, for they are of the nature of nights 3; its light the (bricks) with special formulas, for they are of the nature of days; and its immortal
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element the fire, for that is of the nature of the sun. Thus much as to the sacrifice.
10:2:6:1818. Now as to the body. Whatever food there is in man, that is his food; whatever water, that is his water; his well-being (safety, strength) is the bones, for they are of the nature of enclosing-stones; his light the marrow, for that is of the nature of the yagushmatî (bricks); his immortal element the breath, for that is of the nature of fire;--and, indeed, people say, 'The breath is fire, the breath is the immortal.'
10:2:6:1919. Now, hunger ceases through food, thirst through drink, evil through well-being (goodness), darkness through light, and death through immortality; and, in truth, whosoever knows this from him all these pass away, and he conquers recurring death, and attains the whole (perfect) life. And let him hold this to be immortality in yonder world and life here below. Some, indeed, hold it to be breath, saying, 'The breath is fire, the breath is the immortal;' but let him not believe this, for something uncertain is breath. And regarding this it has also been said in the Yagus (Vâg. S. XII, 65), 'That (bond) of thine I unloose, as from the middle of Âyus (life):' let him therefore hold it to be immortality in yonder world, and life here below, and thus, indeed, he attains the whole life.

Footnotes

323:1 Thus Sâyana--tad etat sarvam âyur iti sarvapadasyârtham âha, dîrgham anantam hi.
323:2 Literally, 'conducive to the world,' or, perhaps, 'conducive to a place (in yonder world).' Sâyana interprets it by--his death is 'alokyam,' that is, not procuring the world consisting of immortality. Some such meaning as '(such conduct) is not world-winning' seems to be implied by the words which follow.
324:1 The five layers contain five sets of two such bricks, each representing the two months of the respective season; except the third layer, which contains four such bricks, only, however, of half the thickness of the others.
324:2 According to Sâyana, this refers to the fifty Prânabhrits in the first, and to the forty Virâgs, five Nâkasads, and five Pañkakûdâs in the fifth layer.
325:1 That is, according to Sâyana, all Soma-sacrifices,--ekâhas, ahînas, sattras, &c. In this case we should perhaps translate, 'down to the Agnihotra,' that being the simplest kind of Soma-sacrifice.
325:2 This meaning is assigned by Sâyana to 'kalkushî' (= manibandhâratnî); it cannot mean here 'the two wrists' (? 'kalyusha,' Mon. Will. Dict.), as both must be parts of the same limb.
325:3 Viz. X, 2, 2, 1. 5 (VI, 1, 1, 1 seq.).
326:1 Or, perhaps, goodness, excellence (srî).
326:2 According to Sâyana, this is an etymological play on the word 'srî' (well-being, contentment, peace), as connected with the verb 'sri'--sriyanti nivasanty asmin kâla iti râtrih srîsabdavâkyâ. Cf. II, 3, 1, 3, where, with the Kânva, we have to read, 'ilitâ hi sere (serate, K.) samgânâh'--'for (when the sun has set) those who are at variance with one another lie quiet (together).'
326:3 Viz. inasmuch as they enclose the altar, and protect it on all sides. Cf. VII, 1, 1, 12 seq., where the enclosing-stones are said to represent the womb in which the embryo Agni is contained; and are also compared with the ocean which flows round the earth like a protecting moat.

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