The Satapatha Brahmana

translated by Julius Eggeling

THE SATAPATHA-BRÂHMANA

ACCORDING TO THE TEXT OF THE MÂDHYANDINA SCHOOL

Translated by

Julius Eggeling

SEVENTH KÂNDA.

THE GÂRHAPATYA HEARTH.

FIRST ADHYÂYA. FIRST BRÂHMANA.

7:1:1:11. Being about to build the Gârhapatya (fire-place), he sweeps (its site) with a Palâsa (butea frondosa) branch. For when he builds the Gârhapatya 1 he settles on that place; and whatsoever builders of fire-altars (there have been), they are indeed settled on this earth; and when he sweeps (that place) he thereby sweeps away those settled (there before hire), thinking, 'Lest I should settle on those already settled (here).'
7:1:1:22. [He sweeps, with Vâg. S. XII, 45] 'Off with you! away with you! crawl away from here 2!'--that is, 'Go off, go away, and crawl away from here!' he says this to those that crawl on their belly;--'Ye that are here of old and of late!' that is, 'both ye who were here of yore, and ye of the present day.'
7:1:1:33. 'Yama hath given the settlement on earth (to this Sacrificer);'--for Yama indeed rules over the settling on this earth, and it is he who grants to this (Sacrificer) a settlement on this earth.
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7:1:1:44. 'The Fathers have prepared this place for him!' for Yama is the Kshatra (nobility, or ruling power), and the Fathers (deceased ancestors) are the clansmen; and to whomsoever the chief (kshatriya), with the approval of the clan, grants a settlement, that (settlement) is properly given: and in like manner does Yama, the ruling power, with the consent of the Fathers, the clan, now grant to this (Sacrificer) a settlement on this earth.
7:1:1:55. With a palâsa branch he sweeps; for the Palâsa tree is the Brahman 1: it is by the Brahman he thus sweeps away those already settled;--with a prayer (he does so), for the prayer is the Brahman: it is by the Brahman he thus sweeps away those already settled. He throws it (the branch) out towards the north 2.
7:1:1:66. He then scatters saline soil (over the hearth-site); for the Gârhapatya is this world, and salt means cattle: he thus bestows cattle on this world,--hence those cattle here in this world.
7:1:1:77. And again why he scatters saline soil. Pragâpati created creatures; he created them with different kinds of amnions: they did not agree together. He desired, 'May they agree together!' He made them to be of the same (kind of) amnion: hence even to this day, being of equal amnions, they agree together. And he who offers, offers thinking, 'May I be (born) with the same (kind of) amnion as the gods!' and when he scatters saline salt (in the hearth-site) he thereby becomes of equal amnion with the gods.
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7:1:1:88. [He does so, with Vâg. S. XII, 46] 'Concord thou art!' for thereby they agreed together 1;--'fulfilment of desire;' for salt is cattle, and fulfilment of desire means cattle;--'In me may there be the fulfilment of thy desire!' that is, 'May there be on me cattle for thee!'--He covers with it the whole (circular) Gârhapatya; for the Gârhapatya altar is the womb, and the saline soil is the amnion: he thus covers the whole womb with the amnion.
7:1:1:99. He then scatters sand to keep (the saline soil, or amnion) from being scorched 2;--for sand is nothing else than the ashes of Agni Vaisvânara, and him, Agni Vaisvânara, he is indeed about to build up; and Agni does not scorch his own self.
7:1:1:1010. And again why he scatters sand,--sand is nothing else than the seed of Agni Vaisvânara 3, and him, Agni Vaisvânara, he is about to build up; but nothing is fashioned from out of the seedless: 'May he (Agni) be fashioned from out of this seed!' so he thinks.
7:1:1:1111. [He scatters it, with Vâg. S. XII, 46] 'Agni's ashes thou art! Agni's soil thou art!' for Agni's ashes are useless, and the sand is not useless: he thus makes it (the Gârhapatya hearth) to be useful. He covers with it the whole Gârhapatya; for the
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[paragraph continues] Gârhapatya altar is the womb, and the sand is seed: he thus fills the whole womb with seed.
7:1:1:1212. He then encloses it with enclosing-stones; for the enclosing-stones are the womb: he thus encloses the seed here cast in the womb; and hence the seed which is cast is enclosed in the womb.
7:1:1:1313. And, again, why he encloses it with enclosing-stones;--the Gârhapatya hearth is this (terrestrial) world, and the enclosing-stones are the waters: he thus surrounds this world with water,--it is with the ocean that he thus surrounds it on all sides, and hence the ocean flows round this world on all sides. (He puts up the stones) by turning to the right (or south) 1, whence the ocean flows round this world (from the east) southwards;--by means of a dug out (hole, or moat) 2, whence the ocean flows round this world in a moat.
7:1:1:1414. [Vâg. S. XII, 46] 'Ranging ye are!' for he does range them;--'ranging around ye are!' for he does range them all round;--'upwards ranging get ye fixed!' thus he says, placing them upright: hence the ocean surges upwards; but were he to place them sideways, the ocean surely would all at once overflow all this (earth). He does not settle them, for unsettled are the waters; nor does he pronounce the Sûdadohas (verse) on them 3.
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7:1:1:1515. For the enclosing-stones are the bones, and the Sûdadohas is the breath; and there is no breath in the bones. With one and the same formula he lays down many bricks 1, for of one and the same form are the waters; and as to there being many enclosing-stones, it is because there are many waters.
7:1:1:1616. The enclosing-stones, then, are the womb; the saline earth is the amnion, and the sand is the seed. The enclosing-stones are outside, and the saline earth is inside; for the womb is outside, and the amnion inside. The saline earth is outside, and the sand inside; for the amnion is outside, and the seed inside. He who is born is born from these: it is from them that he thus causes him (Agni) to be born.
7:1:1:1717. Thereon he now builds it (the hearth): he

GÂRHAPATYA HEARTH.

thereby fashions that infused seed; and hence the infused seed is fashioned in the womb.
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7:1:1:1818. He puts on (the circular site) four (bricks) running eastwards 1; two behind running crosswise (from south to north), and two (such) in front. Now the four which he puts on running eastwards are the body; and as to there being four of these, it is because this body (of ours) consists, of four parts 2. The two at the back then are the thighs; and the two in front the arms; and where the body is that (includes) the head.
7:1:1:1919. Now he here fashions him (Agni) with wings and tail; for whatlike the seed is fashioned in the womb suchlike (offspring) is born: thus inasmuch as he now fashions him with wings and tail, he is born hereafter 3 with wings and tail.
7:1:1:2020. While being indeed furnished with wings and tail, people do not see him as one having wings and tail 4: hence one does not see the child in the womb in its proper shape; but hereafter they (will) see him as one having wings and tail, and hence one sees the child after it is born in its proper shape.
7:1:1:2121. Four (bricks) he puts on first, for of him that
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is being produced it is the body (trunk) that is produced first. Sitting south (of the hearth-site) with his face to the north he puts on first one (brick) of the upper (north) part 1 (of the trunk); and in this manner that Agni of his comes to be built up towards (or for the Sacrificer) himself.
7:1:1:2222. [He puts it on, with Vâg. S. XII, 47; Rik S. III, 22, 1, &c.] 'This is the Agni wherein Indra taketh the Soma-juice,' for the Gârhapatya hearth is this (terrestrial) world, and the Soma-juice is the waters: Indra thus took up the waters in this world;--'into his belly, craving it,'--for the belly is the centre;--'thousandfold strength, like a swift racer,'--the thousandfold strength, doubtless, is the waters,--'thou, having gained, art exalted, O knower of beings!' that is, 'thou, being built, art built 2, O knower of beings!'
7:1:1:2323. [The second brick, with Vâg. S. XII, 48] 'O Agni, what splendour is thine in the heaven,'--his splendour in the heaven doubtless is the sun;--'on earth,' that on earth is this fire;--'and that which is in the plants, in the waters, O holy one!' he thereby means the fire that is both in the plants, and in the waters;--'wherewith thou hast overspread the wide air,'--that is, the wind;--'brilliant is that light, surging, man-viewing;' that is, 'great is that light, surging, man-viewing.'
7:1:1:2424. [The third, with Vâg . S. XII, 49] 'O Agni,
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thou goest up to the flood of the heaven;' the flood of that heaven doubtless is the waters (of the atmosphere): to them he goes by his smoke;--'hither callest thou the divine inspirers,'--the divine inspirers doubtless are the vital airs, for these inspire all thoughts;--'the waters approach (thee), they that are beyond the luminous sphere of the sun, and they that are below here;'--the luminous sphere doubtless is that world yonder where that (sun) is burning: he thereby means both the waters which are beyond, and those which are below that (sun).
7:1:1:2525. [The fourth one, with Vâg. S. XII, 50] 'The Agnis Purîshyas,'--that is, the Agnis favourable to cattle; 'together with those of the streams (prâvana);' this is a form of starting 1 (prâyana), for the Gârhapatya is indeed a starting of the fire;--'may they, benevolent, accept the sacrifice, the copious, salutary draughts!' that is, 'may they benevolently accept the sacrifice, the copious, innocuous draughts!'
7:1:1:2626. He puts them down separately: what different desires there are, those he thereby lays into the self. He 'settles' them once: he thereby makes the self one. He pronounces the Sûdadohas 2 verse on them; for the Sûdadohas is the vital air: by means of the vital air he thus makes him (Agni) continuous, joins him together.
7:1:1:2727. Thereupon going round behind, he sits down on the north side with his face to the south, and puts on first the southern one of the two behind,
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with (Vâg. S. XII, 51), 'Potent nourishment, O Agni, the possession of kine,'--nourishment means cattle: he thus invokes for him the blessing of cattle;--'Grant thou perpetually unto him that calleth!'--he that calls doubtless is the Sacrificer; 'May there be to us a son, the perpetuator of the race,'--a son means offspring;--'let that, O Agni, be thy good-will unto us!' he therewith invokes a blessing.
7:1:1:2828. Then the northern one, with (Vâg. S. XII, 52; Rik S. III, 29, 10), 'This is thy natural womb, whence born thou shonest forth,'--that is, 'this (householder's hearth) is thy primeval, perennial womb (birth-place), whence born thou wert enkindled;'--'knowing it, ascend, O Agni, and increase our substance!' as the text, so its meaning.
7:1:1:2929. These two are his (Agni's) thighs,--separately he puts them on, separately he 'settles' them, separately he pronounces the Sûdadohas verse upon them, for separate are these two thighs. There are two of them, for there are two thighs. Behind he puts them on, for behind are those thighs. At their upper ends they are joined (to the central ones 1), for so are these thighs joined (to the body) at their upper ends.
7:1:1:3030. Thereupon, going round again by the same way, he sits down on the south side, with his face to the north, and puts on first the northern one of the two (bricks) in front, with (Vâg. S. XII, 53),
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[paragraph continues] 'Ranging thou art: by that deity, Aṅgiras-like, lie thou steady 1!' Then the southern one, with, 'Ranging round thou art: by that deity, Aṅgiras-like, lie thou steady'!'
7:1:1:3131. These two are his (Agni's) arms,--separately he puts them on, separately he 'settles' them, separately he pronounces the Sûdadohas 2 verse on them; for separate are these two arms. There are two of them, for there are two arms. He puts them on in the forepart, for these arms are here in front. At their upper ends they are joined (to the central ones), for so are these two arms joined (to the body) at the upper ends. Those two (arms) he puts on thus (from north to south), and those two (thighs) thus (from south to north): that is (from east to) southward 3, for thus it is with the gods 4.
7:1:1:3232. Eight bricks he puts on (the hearth-site),the Gâyatrî consists of eight syllables, and Agni is Gâyatra 5: as great as Agni is, as great as is his measure, so great he thus builds him. Five times he 'settles' (the bricks)--the fire-altar consists of five layers; five seasons are a year, and Agni is the year: as great as Agni is, as great as is his measure,
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so great he thus builds him. Eight bricks he 'settles' five times, that makes thirteen,--thirteen months are a year, and there are thirteen layers of earth in the fire-altar: as great as Agni is, as great .as is his measure, so great does this become.
7:1:1:3333. He then puts on a space-filling one: the significance of that one (will be explained) further on 1. Three there are in front 2,--threefold is Agni: as great as Agni is, as great as is his measure, so great he thus builds him;--and ten those that follow 3,--the significance of these (will be explained) further on. Or first two, then ten, and then one, for in this way they build up the pile,--these amount to thirteen: the significance of this has been told.
7:1:1:3434. Both these kinds (of bricks) amount to twenty-one;--there are twelve months, five seasons, these three worlds, and yonder sun as the twenty-first: that sun he thus establishes in this fire-altar.
7:1:1:3535. Moreover, there are twenty-one enclosing-stones,--twelve months, five seasons, these three worlds, and that Agni from yonder (sun) 4 as the twenty-first: this Agni he thus establishes in yonder sun. And inasmuch as he puts on those (bricks) in this way, he thereby establishes those two (the sun and the fire) in each other, and (accordingly) those two are established in each other; for both of them he now makes out to be the twenty-first, and both
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of them are then here 1, as the Âhavanîya and the Gârhapatya.
7:1:1:3636. He then throws thereon a layer of earth,--the significance of this (will be told) further on 2. He takes it from the edge of the pit (Kâtvâla); for the Kâtvâla is the same as Agni 3, and in this way does that which is of Agni's nature become his. It (the Gârhapatya altar) should be even with the mouth (of the fire-pan): the significance of this has been told 4.
7:1:1:3737. It (the Gârhapatya hearth) measures a fathom (in diameter 5), for man is a fathom high, and man is Pragâpati (the lord of generation), and Pragâpati is Agni: he thus makes the womb of equal size to his (Agni's) body. It is circular, for the womb is circular; and moreover the Gârhapatya is this (terrestrial) world, and this world doubtless is circular.
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7:1:1:3838. He then pours those two (fires) together 1,--he thereby establishes concord between them--with (Vâg. S. XII, 57-60), 'Unite ye two, and get ye on together, loving, radiant, well-disposed, dwelling together for food and drink!--Together have I brought your minds, together your rites, together your thoughts: O Agni Purîshya 2, be thou the overlord, and bestow thou food and drink upon our Sacrificer!--O Agni, thou art the Purîshya, wealthy, prosperous: having made happy all the regions, seat thee here in thine own seat!--Be ye two unto us of one mind, of one thought, without guile! Injure ye not the sacrifice, nor the lord of the sacrifice, and be ye propitious unto us this day, ye knowers of beings!' He therewith pacifies them for (mutual) safety, so that they shall do no injury to one another.
7:1:1:3939. With four (verses) he pours them together,--he thereby establishes concord between them by whatever four-footed cattle there are; and cattle being food, it is by means of food that he establishes concord between them.
7:1:1:4040. Let him not look at that (pan) while empty: 'I must not look at the empty one!' so he thinks. Were he to look at the empty (pan), it would certainly devour him.
7:1:1:4141. He then pours sand into it 3, for sand (sikatâ) is
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the seed of Agni Vaisvânara: he thus pours (sic) Agni Vaisvânara as seed into it. It should be even with the brim: the significance of this has been explained.
7:1:1:4242. He then unlooses it, to keep it from chafing; for if that which is yoked is not unloosed it is chafed. Now when yoked there, it (the fire-pan) bore this Agni within it as seed, and him it has now brought forth. It now conceives a second time; for the 'Ukhâ' is a female, and hence when a female has brought forth the seed the first time, it conceives a second time.
7:1:1:4343. [He unlooses it from the netting, with Vâg. S. XII, 61] 'Even as a mother her son, so hath the Earth borne Agni Purîshya,'--that is, Agni, favourable to cattle;--'she, the Ukhâ, in her own womb;' that is, the Ukhâ has borne Agni in her own womb;--'May Pragâpati, the all-former, release her, in concert with the All-gods, the seasons!' the All-gods doubtless are the seasons: thus Pragâpati, the all-former, releases it, in concert with the All-gods, the seasons. He deposits it north of the fire, at a cubit's distance: the significance of this has been explained 1.
7:1:1:4444. He then pours milk into it,--it first receives seed, and now it receives milk; for the fire-pan is a female: hence when a female receives seed, then it receives milk. The sand is below, and the milk above, for the seed is below, and the milk above. He pours it into the middle, so that thereon he may place the human head 2.

Footnotes

298:1 That is, 'the householder's fire,' which represents the Sacrificer's domestic hearth.
298:2 This first pâda is taken from Rik S. X, 14, 9. The four pâdas of the verse are muttered by the Adhvaryu while sweeping the four sides of the site respectively, beginning in the east and ending in the north. On this place when swept the circular site of the Gârhapatya is then marked off by saline soil being scattered over it (cf. Taitt. S. V, 2, 3, 2-3).
299:1 For the identification of the Palâsa with the Brahman (sacred writ, or the holy spirit embodied therein), see part i, p. 90, note 1.
299:2 'He throws it upwards,' Delbrück, Synt. F. V, 79.
300:1 Sâyana, on Taitt. S. IV, 2, 4, takes 'samgñânam' in the sense of 'knowledge, recognition;' explaining it from the fact that cattle by their smell recognise the places of saline soil and lick them.
300:2 Or, to keep (the fire) from burning over (or through the sand, and injuring the saline soil or amnion). For the construction, see p. 198, note 2.
300:3 This notion is apparently based on the supposed etymological connection of 'sikatâ,' sand, with the root 'sik.'
301:1 That is, from east to south, &c., following the course of the sun.
301:2 ? That is, by digging in each stone, the circle consisting of altogether twenty-one stones.
301:3 The two ceremonies here referred to, viz. the 'sâdana' (settling, setting, steadying, viz. by means of the formula, XII, 53, 'with the help of that deity lie thou steady, like Aṅgiras,' see VII, 1, 1, 30) and the muttering of the Sûdadohas verse (Vâg. S. XII, 55, for which p. 302 see note *2* to paragraph 31), are the so-called 'necessary' rites, because they have as a rule to be performed on each (special) brick, when it has been laid down in building up the fire-altar.
302:1 Viz. the so-called 'lokamprinâ' (or space-filling bricks), for which see p. 153, note *1*.
303:1 That is, with the lines by which they are marked running from west to east. Whilst these four bricks are oblong ones, measuring two feet by one, the four placed at the back and in front of them measure each a foot square, as do also those placed in the corners of the square pile, except the south-east corner, where two bricks are to be placed measuring one foot by half a foot each.
303:2 See VI, 1, 1, 3-6.
303:3 Or 'yonder,' that is, as the great fire-altar, soon to be built, which is ultimately to receive the Âhavanîya fire, taken from the Gârhapatya.
303:4 While in the form of the Gârhapatya the wings and tail are not represented at all, these appendages form an important part of the great altar of the Âhavanîya fire. In the Gârhapatya hearth, Agni would seem represented rather as a man lying on his back with the head towards the east.
304:1 In laying down the bricks he again follows the course of the sun, that is, he lays down the four large or central ones from north to south, then the two back ones from south to north, and finally the two front ones from north to south.
304:2 ? That is, Thou, being built (as the Gârhapatya), art built (once more as the Âhavanîya).
305:1 Viz. inasmuch as 'prâvana' begins with the preposition 'pra,' forward, Sây.
305:2 See p. 307, note 2.
306:1 They are joined to each other, according to Sâyana, but this can hardly be the meaning intended, as the stones lie close to each other also at the lower (western) end.
307:1 This common portion of the two formulas forms the so-called 'settling' (or 'setting') formula (sâdana); Kâty. Sr. XVI, 7, 14; cf. VI, 1, 2, 28, and p. 301, note 3. Aṅgiras-like' apparently means, 'as (thou didst) in the case of, or with, Aṅgiras.'
307:2 Vâg. S. XII, 55; Rik S. VIII, 69, 3. 'At his birth the well-like milking, speckled ones mix the Soma (draught), the clans of the gods in the three spheres of the heavens.' This difficult verse has been differently translated by different translators. The Brâhmana itself also gives a very different, doubtless quite fanciful, interpretation of it at VIII, 7, 3, 21.
307:3 That is, in accordance with the course of the sun.
307:4 Or, 'thus (it goes,--or, Agni, as a bird, flies) to the gods.'
307:5 See VI, 1, 1, 15.
308:1 VIII, 7, 2, 1 seq.
308:2 Viz. one in the north-east, and two (of half the size) in the south-east corner.
308:3 Viz. one in the south-west, and one in the north-west corner; and further, eight more filling up the four segments of the circle. See the outline of the Gârhapatya altar at p. 302.
308:4 Or, perhaps that Agni on yonder sky (or fire-altar?). In any case it is the sun that is referred to.
309:1 That is to say, they will be here after the completion of the two altars,--the Gârhapatya fire being the Agni proper, and the Âhavanîya fire the sun.
309:2 For this, and the formula (Vâg. S. XII, 56) used therewith, see VIII, 7, 3, 1 seq.
309:3 See part ii, p. 116, note 3, 'The earth taken from the pit being used for constructing the high altar, both are of the same size or cubic extent.'
309:4 See VI, 3, 3, 26.
309:5 Or rather, it is a circle corresponding in area to a square of one fathom; which gives a diameter somewhat exceeding in length a fathom (that is, the space between the tips of the middle fingers when the arms are extended). The measurement is (at least theoretically) a relative one, being adapted to the Sacrificer's size; but practically the fathom (vyâma, or purusha, man) may be taken to be of about 6 feet, the vyâma being equal to 4 aratnis (cubits) of 2 prâdesas (spans of some 18 inches each). This allows for a central square of 4 feet, and about 1 foot (in reality somewhat less) for each of the two bisectors of the segments.
310:1 That is, he pours the fire of the pan (ukhyâgni) on the Gârhapatya (hearth).
310:2 'Purîshya' seems here to have the sense of 'rich, plentiful.' See p. 201, note *1*.
310:3 'Ukhâ,' the pan, is feminine, and represents the womb from which Agni is born.

SECOND BRÂHMANA.

7:1:2:11. Pragâpati produced creatures. Having produced creatures, and run the whole race, he became relaxed 1. From him, when relaxed, the vital air went out from within: then his vigour went out of him. That having gone out, he fell down. From him, thus fallen, food flowed forth: it was from that eye on which he lay that his food flowed. And, verily, there teas then no firm foundation whatever here.
7:1:2:22. The gods spake, 'Verily, there is no other foundation than this: let us restore even him, our father Pragâpati; he shall be our foundation.'
7:1:2:33. They said unto Agni, 'Verily, there is no foundation other than this: in thee we will restore this our father Pragâpati; he shall be our foundation.'--'What will then be my reward?' said he.
7:1:2:44. They spake, 'This Pragâpati is food: with thee for our mouth we will eat that food, and he (Pragâpati) shall be the food of us, having thee for our month.' He said, 'So be it!' Therefore the gods eat food with Agni as their mouth; for to whatsoever deity men offer, it is into Agni that they offer, since it is with Agni for their mouth that the gods thus took in the food.
7:1:2:55. Now the vital air which went out from within him is no other than the wind that blows yonder; and the vigour which went out of him is yonder sun; and the food which flowed from him is all the food which there is within the year.
7:1:2:66. The gods heated him in the fire; and when the
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fire rose over him thus heated, that same vital air which had gone out from within him came back to him, and they put it into him; and the vigour which had gone out of him they put into him; and the food which had flowed from him they put into him. Having made him up entire and complete, they raised him (so as to stand) upright; and inasmuch as they thus raised him upright he is these worlds.
7:1:2:77. This (terrestrial) world truly is his foundation; and what fire there is in this world that is his (Pragâpati's) downward vital air. And the air is his body, and what wind there is in the air, that is that vital air of his in the body. And the sky is his head; the sun and the moon are his eyes. The eye on which he lay is the moon: whence that one is much closed up, for the food flowed therefrom.
7:1:2:88. Now that same foundation which the gods thus restored is the foundation here even to this day, and will be so even hereafter.
7:1:2:99. And the Pragâpati who became relaxed is this same Agni who is now being built up. And when that fire-pan lies there empty before being heated, it is just like Pragâpati, as he lay there with the vital air and the vigour gone out of him, and the food having flowed out.
7:1:2:1010. He heats it on the fire, even as the gods then heated him (Pragâpati). And when the fire rises over it thus heated, then that same vital air which went out from within him comes back to him, and he puts it into him. And when, putting on the gold plate, he wears it, he puts into him that very vigour which had gone out of him. And when he puts on kindling-sticks, he puts into him that very food which had flowed from him.
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7:1:2:1111. He puts them on in the evening and morning, for the food both of the day and the night was flowing out. These same (ceremonies) should be (performed) during a whole year, for that Pragâpati whence those (substances) went out is the year: into that whole (Pragâpati) he thus puts all that (which belongs to him). And in whatever part of this (year) he should therefore 1 not do so, into that part of him (Pragâpati) he would not put that (which belongs therein). 'One must not even be a looker-on at the (building up of a fire) not carried about for a year,' Vâmakakshâyana was wont to say, 'lest he should see this our father Pragâpati being torn to pieces 2.' He restores him so as to be whole and complete, and raises him to stand upright, even as the gods then raised him.
7:1:2:1212. This (terrestrial) world in truth is his (Pragâpati's) Gârhapatya (hearth); and what fire there is in this world that to him is the fire on the Gârhapatya. And what space there is between the Âhavanîya and the Gârhapatya, that is the air 3; and that wind in
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the air is for him the fire on the Âgnîdhrîya. The sky is his Âhavanîya (hearth), and those two, the sun and the moon, are the fire on the Âhavanîya. This then is indeed his own self 1.
7:1:2:1313. The Âhavanîya truly is his head; and the fire which is on the Âhavanîya is that vital air of his in the head. And as to why it (the Âhavanîya) has wings and tail, it is because that vital air in the head has wings and tail 2;--the eye is its head, the right ear its right wing, the left ear its left wing, the vital air its central body 3, and the voice is the tail (and) the foundation (the feet): inasmuch as the vital airs subsist by eating food with speech (voice) 4, the voice is the tail, the foundation.
7:1:2:1414. And what space there is between the Âhavanîya and Gârhapatya, that is the body (trunk); and the fire on the Âgnîdhrîya is to him that vital air inside the body. The Gârhapatya is his foundation; and the fire on the Gârhapatya is his downward vital air.
7:1:2:1515. Now some build it (the Gârhapatya) in three layers, saying, 'There are here three downward vital airs.' Let him not do so: they who do so do what is excessive,--one amounting to twenty-one, one amounting to the Anushtubh, and one amounting to the Brihatî; for this (altar) is of one single form--a
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womb. And as to those downward vital airs, they are indeed a bringing forth, for even the urine and faeces he voids are 'brought forth.'
7:1:2:1616. Now then the (mystic) correspondence,--twenty-one bricks, nine formulas 1, that makes thirty;--and the 'settling' and Sûdadohas verse, that makes thirty-two,--the anushtubh verse consists of thirty-two syllables: this is an anushtubh 2.
7:1:2:1717. And, again, there are twenty-one enclosing-stones; the formula the twenty-second; the formula for the sweeping, the saline earth and its formula, the sand and its formula, the filling (soil) and its formula; with four (formulas) he pours (the two fires) together; with a fifth he unties (the pan); then this (Nirriti) with three 3,--the anushtubh verse consists of thirty-two syllables: this then is an anushtubh.
7:1:2:1818. Then there are these two formulas 4, and they are indeed an anushtubh--the Anushtubh is speech: thus what twofold form of speech there is, the divine and the human, loud and low, that is those two.
7:1:2:1919. The Gârhapatya pile thus is those three
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anushtubh verses. And as to why they make up three anushtubhs in this (Gârhapatya), it is because all these (three) worlds then come to be (contained) therein. From it they take one of the two (first) anushtubhs of thirty-two syllables (to be) the Âhavanîya,--that Âhavanîya is that sky, that head (of Pragâpati). Then one of the two (anushtubhs) is left here (to be) this Gârhapatya, this foundation, this very (terrestrial) world.
7:1:2:2020. And as to those two formulas, they are that space between the Âhavanîya and the Gârhapatya, that air (-world), that body (of Pragâpati). And because there are two of them (making up one anushtubh), therefore that space (and hearth) between the Âhavanîya and the Gârhapatya (viz. the Âgnîdhrîya hearth 1) is smaller; and therefore the air-world is the smallest of these worlds.
7:1:2:2121. That same Anushtubh, speech, is threefold. That fire, taking the form of the vital air, goes along with it (speech),--the fire which is on the Âhavanîya (altar) is the out-breathing, and yonder sun; and the fire which is on the Âgnîdhrîya is the through-breathing, and the wind which blows yonder; and the fire which is on the Gârhapatya is the in-breathing, and what fire there is here in this (earth-) world. And verily he who knows this makes up for himself the whole Vâk (speech), the whole vital air, the whole body (of Pragâpati).
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7:1:2:2222. Then that Brihatî (metre),--the two (verses) of thirty-two syllables: that makes thirty-two; then those two formulas: that makes thirty-four; Agni the thirty-fifth;--a metre does not vanish by a syllable (too much or too little), neither by one nor by two 1;--moreover, that (Agni) consists of two syllables: that makes thirty-six. The Brihatî consists of thirty-six syllables,--it is the Brihatî that that (Âhavanîya) pile thus amounts to; for whatlike the seed which is infused into the womb, suchlike (offspring) is born therefrom: thus in that he makes up that Brihatî (metre) in this (Gârhapatya hearth), thereby that (Âhavanîya) fire-altar amounts to the Brihatî.
7:1:2:2323. As to this they say, 'As the Gârhapatya is this (terrestrial) world, the Dhishnya hearths the air, and the Âhavanîya the sky, and the air-world is not separated from this (earth-) world, why then, after building the Gârhapatya, does he build the Âhavanîya, and (only) then the Dhishnyas?' Well, at first these two worlds (heaven and earth) were together; and when they parted asunder, the space which was between (antar) them became that air (antariksha); for 'îksha 2' indeed it was theretofore, and 'Now this "îksha" has come between (antarâ),' they said, whence 'antariksha' (air). And as to why, after building the Gârhapatya, he builds the Âhavanîya, it is because these two worlds were created first. Then, going back, he throws up the Dhishnya hearths, just to prevent discontinuity of
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the sacred work; and thus indeed the middle is completed, after the two ends have been completed.

Footnotes

312:1 Literally, fallen asunder, i.e. broken to pieces, or disjointed ('opened,' Delbrück, Synt. F. V, p. 385).
314:1 Or, in whatever part of this (year) from henceforward he should not do so.
314:2 It is very doubtful whether. this second clause of the oratio directa is really meant to belong to Vâmakakshâyana's argument, or whether it is the author's own, in which case it has to be taken with what follows. 'Lest he should . . . pieces, he (first) restores him,' &c. That is, he is not to place him (Pragâpati) in an upright position, until he has been completely restored. The particular form of the participle qualifying Pragâpati (vikhidyamâna) might seem to favour the former alternative; see, however, paragraph 23, antayoh samskriyamânayor, 'after the two ends have been perfected.'
314:3 In this and the following paragraphs the ordinary position of subject and predicate seems often reversed: in the present case one would expect--that air is to him the space between the two fires.
315:1 Viz. the sacrificial ground thus becomes identical with the universe, i.e. with Pragâpati.
315:2 That is, it is (like) a bird. The word 'prâna' might almost be rendered here by 'the living being.'
315:3 In the text this is reversed, the head is the eye, the right wing the right ear, the left wing the left ear, the central body the vital air, which can scarcely be the construction intended by the author.
315:4 Or, with the mouth. In VIII, 5, 4, 1; X, 5, 2, 15, 'vâk' is identified with the tongue.
316:1 Viz. XII, 47-54 (XII, 53, consisting of two formulas).
316:2 That is to say, these thirty-two items form, as it were, an Anushtubh verse consisting of thirty-two syllables.
316:3 See VII, 2, 1, 1 seq.
316:4 I do not see what other formulas can be intended here except those addressed to the enclosing stones, concluding with the sâdana,' or 'settling' formula, viz. Vâg. S. XII, 53; see above, VII, 1, 1, 30; though these do not exactly yield thirty-two syllables, but thirty-four (see, however, paragraph 22). Our available MSS. of the commentary are unfortunately defective at this place.--On the artificial manipulation of making up imaginary metres by the mere number of syllables, irrespective of their real prosodic value, see Professor Weber, Ind. Stud., VIII, p. 23 seq.
317:1 Or, the Dhishnya hearths (see paragraph 23), which are more properly situated between the Gârhapatya and the Âhavanîya fireplaces. See the plan of the sacrificial ground in part ii; where, however, the Âhavanîya of the Prâkînavamsa (hall), or the so-called sâlâdvârya (hall-door fire), would represent the Gârhapatya for the Âhavanîya of the Mahâvedi.
318:1 The same latitude in the computation of the number of syllables constituting a metre is conceded, Ait. Br. I, 6.
318:2 ? That is, 'visible,' or, 'capable of being seen through.'

SECOND BRÂHMANA.

Footnotes

PREPARATION OF THE SITE OF THE GREAT (ÂHAVANÎYA) ALTAR.

SECOND BRÂHMANA.

7:2:2:11. He then prepares the Prâyanîya 2 (opening sacrifice). With the Havishkrit of that (oblation) he releases (the Sacrificer's) speech 3. Having released his speech, he throws away the grass-bush (stambayagus 4). Having thrown away the grass-bush, and drawn the first line of enclosure 5, and the lines (across the mahâ-vedi), he says, 'Throw thrice!' and the Âgnîdhra throws thrice (the wooden sword) 6.
7:2:2:22. Having returned (to the offering, or hall-door
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fire) he proceeds with the opening sacrifice. Having performed the opening sacrifice, he yokes a plough. For the gods at that time, being about to heal him (Agni-Pragâpati), first supplied him with food, and in like manner does this (Sacrificer) now that he is about to heal him, first supply him with food. It (the food) is the plough (sîra), for 'sîra' is the same as 'sera 1:' he thus puts food into him.
7:2:2:33. It is made of udumbara (ficus glomerata) wood,--the Udumbara tree being sustenance, life-sap: he thus supplies him with sustenance, with life-sap. The cordage of the plough consists of muñga grass, triply twisted: the significance of this has been explained.
7:2:2:44. Standing behind the right (southern) hip of Agni (the site of the fire-altar) he (the Pratiprasthâtri) addresses it (the plough) while being yoked (by the Adhvaryu) in front of the left (northern) shoulder, with (Vâg. S. XII, 67, 68; Rik S. X, 101, 4, 3), 'The skilful yoke 2 the ploughs, and stretch across the yokes,'--the skilful are those who know, and they do yoke the plough and stretch the yokes across;--'the wise, with mind devoted to the gods,'--devotion means sacrifice: thus, 'the wise, performing sacrifice to the gods.'
7:2:2:55. 'Yoke ye the ploughs, and stretch across the yokes!'--they indeed yoke the plough, and stretch the yokes across;--'into the ready womb here cast ye the seed!' it is for the seed that that womb, the furrow, is made; and if one casts
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[paragraph continues] (seed) into unploughed (ground), it is just as if one were to shed seed elsewhere than into the womb. 'And plentiful yield 1 be there through our song!'--the song is speech, and yield means food;--'and let the ripe crop go anigh the sickle!' for when food gets ripe, people approach it with the sickle. With two (verses) he yokes, a Gâyatrî and a Trishtubh one: the significance of this has been explained.
7:2:2:66. He yokes the right (ox) first, then the left one: thus it is (done) with the gods, differently in human (practice). It is a team of six oxen, or one of twelve oxen, or one of twenty-four oxen: it is the year (he obtains) as the consummation.
7:2:2:77. He then ploughs through it,--ploughing means food; and the gods at that time when they were about to heal him (Agni-Pragâpati) first put food into him; and in like manner does this (Sacrificer) now when he is about to heal him, first put food into him.
7:2:2:88. Only the body (of the altar-site) he ploughs through, not the wings and tail: he thus puts food into the body. And, indeed, the food which is put into the body benefits the body as well as the wings and tail; but that which (is put) into the wings and tail does not benefit either the body or the wings and tail.
7:2:2:99. On the right (south) side of the fire-altar, he ploughs first a furrow eastwards 2 inside the enclosing-stones, with (Vâr. S. XII, 69; Rik S. IV, 57, 8), 'Right luckily may the plough-shares plough up the ground, luckily the tillers ply with their
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oxen!'--'luckily--luckily,' he says, 'for what is successful that is lucky:' he thus makes it (the furrow) successful.
7:2:2:1010. Then on the hindpart (he ploughs a furrow) northwards 1, with (Vâg. S. XII, 70), 'With sweet ghee let the furrow be saturated,'--as the text so its meaning;--'approved of by the All-gods, by the Maruts!' for both the All-gods and the Maruts have power over the rain;--'sapful, and teeming with milk,'--milk means life-sap: thus, 'teeming with life-sap and food;'--'with milk, O furrow, turn thou unto us!' that is, 'with life-sap, O furrow, turn thou unto us!'
7:2:2:1111. Then on the left (north) side (he ploughs a furrow) eastwards 2, with (Vâg. S. XII, 71), 'The share-shod 3 plough,'--that is, 'the plough abounding in wealth,'--'propitious, offering prospect for the Soma-cup 4'--for Soma is food;--'it throweth up the cow, the sheep, the lusty wife, the swift-wheeled
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waggon,' for all this the furrow throws up (yields).
7:2:2:1212. Then on the forepart he ploughs a furrow) southwards 1, with (Vâg. S. XII, 72), 'Milk out, O cow of plenty, their desire to Mitra, and to Varuna, to Indra, to the Asvins, to Pûshan, to creatures and plants!' husbandry is (beneficial) to all deities: thus, 'Milk out for these deities all their desires!'--He first ploughs thus (south-west to southeast), then thus (south-west to north-west), then thus (north-west to north-east), then thus (north-east to south-east): that is (sunwise), for thus it is with the gods 2.
7:2:2:1313. Four furrows he ploughs with prayer: he thereby puts into him (Pragâpati-Agni) what food there is in the four quarters; and that with prayer,--true is the prayer, and true (manifest) are those quarters.
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7:2:2:1414. He then ploughs (again) through the body: he thereby puts into him what food there is in the year. Silently (he does so), for what is silent is undetermined, and the undetermined is everything: by means of everything he thus puts food into him. He first ploughs thus (through the middle from south to north), then thus (south-west to north-east), then thus (east to west), then thus (north-west to south-east),--that is sunwise 1, for thus it is with the gods.
7:2:2:1515. Three furrows he ploughs each time,--threefold is Agni: as great as Agni is, as great as is his measure, with so much he thus puts food into him.
7:2:2:1616. Twelve furrows he ploughs silently,--the year (consists of) twelve months, and the year is Agni: as great as Agni is, as great as is his measure, by so much he thus puts food into him.
7:2:2:1717. Both kinds (of furrows) amount to sixteen,--of sixteen parts Pragâpati consists, and Pragâpati is Agni: he thus puts into him food proportionate to his body. And, indeed, the food which is proportionate to the body, satisfies, and does no harm; but that which is too much, does harm, and that which is too little, does not satisfy.
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7:2:2:1818. And, again, why he ploughs through him,--the gods being about to put him (Pragâpati) together, thereby in the first place put the vital airs into him; and in like manner does this (Sacrificer), being about to put him together, thereby in the first place put the vital airs into him. They (the furrows) are lines, for these vital airs (move) in lines (channels).
7:2:2:1919. Four furrows he ploughs with prayer: he thereby puts into him those four well-defined vital airs which are in the head; and this (he does) with prayer,--true is the prayer, and true (manifest, real) are these vital airs in the head.
7:2:2:2020. And as to why he ploughs through the body: he thereby puts into him those vital airs which are inside the body. Silently (he does so), for who knows how many vital airs there are inside the body?
7:2:2:2121. Having gained the object for which he yokes those (oxen), he now unyokes them, with (Vâg. S. XII, 73), 'Be ye unyoked, ye inviolable (oxen)!' for inviolable 1 they indeed are with the gods;--'Ye god ward-striding!' for with them he performs the divine work;--'We have come to the end of this gloom;'--gloom doubtless means famine: thus, 'we have come to the end of this famine;'--'we have attained the light!' for he who attains the gods, the sacrifice, indeed attains the light. He then lets them loose towards north-east--the significance of this has been explained 2. He gives them to the Adhvaryu, for it is he that does the work with them: let him assign them (to him) at the time of (the presentation of) the Dakshinâs.

Footnotes

325:2 See part ii, p. 47 seq.
325:3 Viz. by calling out three times 'Havishkrit, come hither,' whereby the Adhvaryu summons one of the priests, or maidservants, to assist in preparing the material for offering. See part i, p. 27 seq.
325:4 Part i, p. 55 seq.
325:5 Part i, p. 59 seq.
325:6 See part i, p. 55. It must, however, be borne in mind that the passage here referred to relates to the construction of the Vedi of an ordinary ishti, whilst in the present instance we have to do with a Mahâvedi, as prescribed for Soma-sacrifices (cf. part ii, p. 111 seq., where, however, only a few distinctive points are adverted to). The plan of the Mahâvedi, given at the end of part ii, shows at the eastern end a square mound, the so-called uttara-vedi, or higher, upper altar, on which the Âhavanîya, or offering, fire is maintained. On a similar earth mound, but raised in the centre of the square site (see VII, 3, 1, 27), the Agnikayana requires the erection of the large brick fire-altar, the preparation of the site of which is explained from the next paragraph.
326:1 That is 'sa + irâ,' with draught or food.
326:2 Or rather, put (the oxen) to the ploughs. Professor Ludwig takes 'sîrâ' in the sense of 'straps, traces,'--the skilful fasten the traces.
327:1 Or, concession (Erhörung).
327:2 That is, from the right thigh to the right shoulder (south-west to south-east).
328:1 That is, from the right thigh to the left thigh (south-west to north-west). Whilst the first furrow was ploughed from the southwest to the south-east corner, the present and two following furrows are ploughed 'sunwise' from south-west to north-west, north-west to north-east, and north-east to south-east respectively. We are not told in what manner the plough is to be got back from the southeast to the south-west corner after the ploughing of the first furrow, whether it is to be carried there, or to be pulled back outside the enclosed square.
328:2 That is, from the left thigh to the left shoulder (north-west to north-east).
328:3 Or, the metal-shod. The author's reason for interpreting 'pavîravat' by 'rayimat' is not clear.
328:4 According to the St. Petersburg dictionary, 'somapitsaru' is probably a corrupt form, like the various readings 'somasatsaru' (Ath. S. III, 17, 3) and 'sumatitsaru' (Taitt. S. IV, 2, 5, 6 = 'moving up and down,' Sâyana). Cf. Vâsishtha Dharmasâstra (Bühler's translation, Sacred Books of the East, vol. xiv, p. 13), where 'somapitsaru' p. 329 is explained in the text as meaning 'provided with a handle (tsaru) for the Soma-drinker' (somapi). Also Indische Studien, XVII, p. 259, where Professor Weber proposes to divide the word 'somasatsaru' into 'soma(n),' with thongs, and 'sa-tsaru,' with handle. If 'somapi-tsaru' really represent the constituent elements, 'tsaru,' handle, may indeed be intended as having special reference to the handle of the Soma-cup (kamasa); though 'somapi' could only be taken in the sense of 'Soma-drinker,' and not in that of 'Soma-cup,' optionally suggested by Mahîdhara.
329:1 That is, from the left to the right shoulder (north-east to southeast).
329:2 Or, perhaps, thus it goes to the gods; this tends godward. Whilst the last three furrows are indeed ploughed 'sunwise' (east to south, &c.), the first furrow was ploughed in the opposite direction (south-west to south-east). The reason for this is that the whole performance is to take place in an easterly direction, so as to tend towards the gods. Were he to start at the south-east corner, and then plough right round, he would be moving away from the gods, who are supposed to reside in the east.
330:1 Here, again, the sunwise motion of the plough only applies to the three last furrows (or sets of furrows), which always move from left to right,--south-west to north-east, east to west, northwest to south-east. The first set of furrows--drawn from south to north, or along the 'cross-spine' (as distinguished from the real, or easterly spine running from west to east)--are apparently drawn in this way, in order to avoid the southerly direction, as that would imply speedy death to the Sacrificer,--his going to the Fathers, or deceased ancestors, who are supposed to reside in the south. In drawing the furrows in the way they do, the priests not only avoid that region, but at the very outset move away from it, and thereby assure long life to the Sacrificer.
331:1 See part ii, p. 216, note 2, where 'aghnyâ' was used of cows.
331:2 See VI, 4, 4, 22. The plough is put aside on the utkara (heap of rubbish).

THIRD BRÂHMANA.

7:2:3:11. He then places a bunch of darbha (kusa) grass (poa cynosuroides) on (the middle of the altar-site); for the gods then placed plants thereon, and in like manner does the Sacrificer now place plants thereon.
7:2:3:22. And, again, why he places a bunch of grass thereon;--when he (Agni) is built up, he is born, and he is born here for all (kinds of) food; but these darbha plants (contain) both kinds of food, for they are both water and plants. Now the waters which, loathing Vritra, rose up on the dry land forming bushes, became those grasses 1,--inasmuch as they rose forming bushes (dribh), they are (called) darbha-grasses. These darbha-grasses, then, are the water (which remained) pure, and meet for sacrifice, when Vritra flowed towards it; and inasmuch as they are darbha-grasses, they are plants: by both kinds of food he thus gratifies him (Agni).
7:2:3:33. [He places it] at the meeting of the furrows, for the meeting of furrows is speech (the mouth) 2, and the furrows (channels) are the vital airs; and this is their place of meeting; and in the mouth food is put for the vital airs. In the middle (he places the bunch), whereby he puts it into the very
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middle of him; silently (he does so), for what is silent is undefined, and the undefined is everything: with everything he thus puts food into him.
7:2:3:44. He then offers thereon,--when he (Agni) is built, he is born, and he is born here for all (kinds of) food; but that ghee is the life-sap (essence) of this universe, for it is the life-sap of both the waters and plants: he thus gratifies him by the life-sap of this universe. And as far as the life-sap extends, so far extends the body: he thus gratifies him by this universe. With (ghee) taken in five (ladlings, he offers),--the fire-altar consists of five layers, five seasons are a year, and the year is Agni: as great as Agni is, as great as is his measure, with so much food he thus gratifies him.
7:2:3:55. And, again, why he offers thereon;--when in the beginning the Rishis, the vital airs 1, put together this Agni, they gained for themselves that fore-share 2 in him: hence they are the fore-sharers. Thus when he offers on (the grass-bush) he thereby gratifies those Rishis, the vital airs, who gained for themselves the fore-share in him (Agni). With fivefold-taken ghee (he offers): the significance of this has been explained.
7:2:3:66. And, again, why he offers thereon;--whatever forms, whatever modes of chanting, whatever prishtha (stotras), whatever metres he is now going to bestow on Agni, for them he prepares this fore-share, and it is them he thereby gratifies. With
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fivefold-taken ghee (he offers): the significance of this has been explained.
7:2:3:77. And, again, why he offers thereon;--at that time the gods were afraid, thinking, 'Long indeed is this performance: we hope the Rakshas, the fiends, will not smite here this (Agni) of ours!' They saw this preliminary conclusion 1 of this performance, and brought that whole (Agni) to completion even at that (point), and built him up then; and in like manner this (Sacrificer) brings that whole (Agni) to completion even at this (point), and builds him now.
7:2:3:88. [Vâg. S. XII, 74] 'The year,' this is a layer (of bricks);--'together with the dark half-months,' this is a layer of earth;--'the Dawn,' this is a layer (of bricks);--'together with the ruddy (cows),' this is a layer of earth;--'the two Asvins,' this is a layer (of bricks); 'together with their wonderful deeds,' this is a layer of earth;--'the Sun,' this is a layer (of bricks);--'together with the dappled horse,' this is a layer of earth;--'(Agni) Vaisvânara,' this is a layer (of bricks);--'together with Idâ,' this is a layer of earth;--'with ghee,' this is a layer (of bricks);--'Svâ-,' this is a layer of earth;--'hâ!' this is a layer (of bricks).
7:2:3:99. There are thirteen utterings,--thirteen months are a year; thirteen in number are the layers of bricks and earth of the fire-altar: as great as Agni is, as great as is his measure, so great he thus builds him up. With butter he sacrifices,--butter is the
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same as Agni: it is Agni he thus builds up. With fivefold-taken (butter he offers),--the altar consists of 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 he thus builds him up. He offers raising (the spoon) upwards: he thus builds Agni upwards by means of the layers (of the altar).

Footnotes

332:1 The author here alludes to the legend given at I, 1, 3, 4-5,--Vritra lay enveloping all that space which extends between heaven and earth, and because he lay enveloping (vri) all that, he is called Vritra. Him Indra slew. Being slain, he flowed stinking in all directions towards the water; for in every direction lies the ocean. Now some of the water loathed him, it rose higher and higher and flowed over: hence (sprang) these kusa grasses,--they are indeed the water which was not putrified; but with the other water some (matter) has indeed become mixed when the putrid Vritra flowed into it.
332:2 See p. 200, note 3.
333:1 See VI, 1, 1, 1.
333:2 Literally, a share in front, in the first place, i.e. a preferential share, or fore-taste. Being accented separately, 'purastât' here, however, forms no compound with 'bhâga;' though it does in 'purastâdbhâga,' fore-sharer. Cf. Taitt. S. V, 6, 4, 2.
334:1 Literally, a conclusion previously, or at the beginning of the performance.

FOURTH BRÂHMANA.

7:2:4:11. He then pours out jarfuls of water,--for the gods then said, 'Meditate ye (ketay)!' whereby they doubtless meant to say, 'Seek ye a layer (kitim)!' Whilst meditating they saw the rain to be a (suitable) layer, and put it on that (altar-site); and in like manner does this (Sacrificer) now put it thereon.
7:2:4:22. Jarfuls of water are (poured out); for rain is water: it is rain he thereby bestows on it. With an udumbara jar (he pours them on): the significance of this has been told;--with a four-cornered one;--four quarters there are: from all quarters he thus bestows rain thereon.
7:2:4:33. Three jarfuls he pours out each time 1,--threefold is Agni: as great as Agni is, as great as is his measure, with so much he thus bestows rain thereon.
7:2:4:44. Twelve jarfuls of water he pours on the ploughed ground,--twelve months are a year, and the year is Agni: as great as Agni is, as great as is his measure, by so much he thus bestows rain thereon.
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7:2:4:55. On the ploughed ground he pours (water), whence it rains for (the benefit of) the ploughed land. Now were he only to pour it on the ploughed ground, and not on the unploughed, it would only rain for the ploughed land, not for the unploughed. And were he only to pour it on the unploughed ground, and not on the ploughed, it would only rain for the unploughed land, and not for the ploughed. He pours it both on the ploughed, and the unploughed, ground; whence it rains both for the ploughed, and the unploughed, ground.
7:2:4:66. Three (jarfuls) 1 he pours both on the ploughed, and on the unploughed, ground;--threefold is Agni: as great as Agni is, as great as is his measure, with so much he thus bestows rain thereon.
7:2:4:77. And, again, why he pours out jarfuls of water;--at that time the gods, being about to put him (Agni-Pragâpati) together, in the first place put water into him; and in like manner does this one now, being about to put him together, in the first place put water into him.
7:2:4:88. Three jarfuls he pours out each time,--threefold is Agni: as large as Agni is, as large as is his measure, by so much he thus puts water into him.
7:2:4:99. Twelve jarfuls he pours on the ploughed ground,--twelve months are a year, and the year is Agni: as great as Agni is, as great as is his measure, by so much he thus puts water into him.
7:2:4:1010. On the ploughed ground he pours it: he thereby puts water into the vital airs. But were he to pour (water) only on the ploughed ground, and
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not on the unploughed, there would be water only in (the channels of) the vital airs, and not in the other (parts of the) body. And were he to pour (water) only on the unploughed ground, and not on the ploughed, there would be water only in (the other parts of) the body, and not in the vital airs. He pours it both on the ploughed, and the unploughed, ground, whence there is water here both in (the channels of) the vital airs and in the body.
7:2:4:1111. Three (jarfuls) he pours both on the ploughed, and on the unploughed, ground;--threefold is Agni: as great as Agni is, as great as is his measure, with so much he thus puts water into him.
7:2:4:1212. Fifteen jarfuls of water he pours out,--fifteenfold is the thunderbolt: by that fifteenfold thunderbolt of his he thus drives away all evil.
7:2:4:1313. He then sows all (kinds of) herb (-seed);--for the gods then said, 'Meditate ye!' whereby doubtless they meant to say, 'Seek ye a layer!' whilst meditating, they saw food to be a (suitable) layer, and put that on (or, into) him (Agni); and in like manner does this one now put it into him.
7:2:4:1414. It is (seed) of all herbs,--all herbs means all food; he thus puts all (kinds of) food into him. Let him omit one of those kinds of food, and not eat thereof as long as he lives. By means of the udumbara jar (he sows the seed): the significance of this has been explained;--with a four-cornered one,--there are four quarters: from all quarters he thus puts food into him (Agni). He sows it with anushtubh (verses),--the Anushtubh (metre) is speech, and by means of speech (the mouth 1) food is eaten.
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7:2:4:1515. With three verses he sows each time 1,--threefold is Agni: as great as Agni is, as great as is his measure, with so much he thus puts food into him.
7:2:4:1616. With twelve verses he sows on the ploughed ground,--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 puts food into him.
7:2:4:1717. On the ploughed ground he sows, whence food ripens on ploughed ground. Were he to sow only on the ploughed ground, and not on the unploughed, food would only ripen on ploughed ground, not on unploughed; and were he to sow only on unploughed ground, and not on ploughed ground, food would only ripen on unploughed ground, and not on ploughed ground. He sows on both the ploughed, and the unploughed, ground: hence food ripens both on ploughed, and on unploughed, ground.
7:2:4:1818. With three (verses) he sows both on the ploughed, and on the unploughed, ground,--threefold is Agni: as great as Agni is, as great as is his measure, by so much he thus puts food into him.
7:2:4:1919. And, again, why he sows all (kinds of) herb (-seed),--the gods at that time, being about to put him (Agni-Pragâpati) together, in the first place healed him by healing medicine; and in like manner does this one now, being about to put him together, first heal him with healing medicine.
7:2:4:2020. It is (seed) of all herbs;--all herbs is the
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same as all (kinds of) medicine: by all (kinds of) healing medicine he thus heals him.
7:2:4:2121. With three verses he sows each time,--threefold is Agni: as great as Agni is, as great as is his measure, with so much he thus heals him.
7:2:4:2222. With twelve verses he sows on the ploughed ground,--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 heals him.
7:2:4:2323. On the ploughed ground he sows: he thereby heals the vital airs. And were he to sow only on the ploughed ground, and not on the unploughed, he would only heal the vital airs, and not the other (parts of the) body; and were he to sow only on the unploughed, and not on the ploughed, ground, he would only heal the body, and not the vital airs: he sows both on the ploughed, and on the unploughed, ground; and thus he heals both the vital airs and the body.
7:2:4:2424. With three (verses) he sows both on the ploughed, and on the unploughed, ground,--threefold is Agni: as great as Agni is, as great as is his measure, with so much he thus heals him.
7:2:4:2525. Fifteen jarfuls of water he pours out, and with fifteen verses he sows,--that makes thirty,--the Virâg (metre) consists of thirty syllables, and the Virâg (the far-shining, or far-ruling) is the whole food: the whole food he thus puts into him.
7:2:4:2626. [He sows, with Vâg. S. XII, 75 seq.; Rik S. X, 97] 'The herbs first grown three ages before the gods 1,'--the gods doubtless are the seasons,
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and from them those (herbs) used to grow thrice, in spring, in the rainy season, and in the autumn;--'of the brown ones will I ponder,'--the brown one, doubtless, is Soma, and the herbs are related to Soma, and the Purusha (Pragâpati) is related to herbs 1;--'the hundred powers,'--inasmuch as he here lives a hundred (years), and has a hundred merits, and a hundred energies, there are in him those hundred powers;--'and seven,'--he thereby speaks of those seven vital airs in the head.
7:2:4:2727. 'Yours, O Mother, are a hundred powers, and yours a thousand growths,'--inasmuch as (the plants) here are shooting out a hundredfold, and a thousandfold;--'Ye of a hundred virtues, render ye free from sickness this one of mine!' that is, him whom I am now healing.
7:2:4:2828. These (verses) 2 have one and the same explanation
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with regard to this (Agni-Pragâpati),how he may heal him, and preserve him. They are anushtubh verses,--the Anushtubh is speech, and speech is all healing medicine: by means of all healing medicine he thus heals him.
7:2:4:2929. Now, then, regarding the defined and the undefined (ceremonies);--with prayer he yokes two oxen, silently the others; with prayer he ploughs four furrows, silently the others; silently he puts on the grass-bush, with prayer he makes a libation thereon; silently he pours out the jarfuls of water, with prayer he sows.
7:2:4:3030. This Agni is Pragâpati, and Pragâpati is both the defined and the undefined, the limited and the
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unlimited. Now whatever he does with prayer thereby he restores that form of his which is defined, limited; and whatever he does silently, thereby he restores that form of his which is undefined, unlimited,--verily, whosoever, knowing this, performs thus, restores this whole and complete Pragâpati. The outer forms are defined, and the inner ones are undefined; and Agni is the same as an animal: hence the outer forms of the animal are defined, and the inner ones undefined.

Footnotes

335:1 On every four of the sixteen furrows, in the order in which they have been ploughed, he is to empty three jarfuls of water, making altogether twelve jars of water.
336:1 These are additional three jarfuls poured over the whole Agnikshetra, or site of the altar.
337:1 See p. 200, note 3.
338:1 The sowing of the seed is done after the manner of the watering of the site, viz. so as to finish the sowing of every four furrows with the completion of the muttering of three verses (Vâg. S. XII, 75-86); whereupon the remaining seed is scattered over the whole site with additional three verses (87-89).
339:1 Thus the St. Petersburg dictionary; while Professor Ludwig construes 'triyugam purâ' together,--'the herbs first come from p. 340 the gods before the three ages;'--but is there any other example of 'purâ' with the accusative? The author of the Brâhmana, on the other hand, takes 'triyugam purâ' as adverbs independent of each other,--'formerly at three periods.'
340:1 Or, consists of herbs.
340:2 That is, the two verses just explained, as well as the remaining thirteen verses (Vâg. S. XII, 77 seq.; Rik S. X, 97, 3 seq.), viz.:--
3. Rejoice ye at the plants, the full-budded, abounding in shoots: like victorious mares, the herbs are eager to win (or, to save).
4. As plants, O divine mothers, I call upon you: horse, and cow, and raiment would I win, and thine own self, O Purusha!
5. On the Asvattha tree is your abode, on the Parna dwelling is made for you: possessed of cattle shall ye be, when ye save the Purusha.
6. Wherein the herbs have met together, even as the nobles in the assembly, that priest is called physician, demon-killer, pain-remover.
7. The (herb) rich in horses, the one rich in Soma, the p. 341 strengthening, most powerful,--all herbs have I found for healthfulness to him (the Purusha).
8. Forth rush the energies of the plants, like kine from the stable, eager to win wealth, eager to win wealth, O Purusha!
9. Strength-giving (ishkriti) is the name of your mother, hence ye are healing powers (nishkriti): winged furrows ye are; what ye make sick, ye heal.
10. All obstacles have they overcome, even as the thief the cow-pen; the herbs have expelled whatever defect of the body there was.
11. When, to give strength, I take these herbs in my hand, the self of Yakshman (consumption) perishes, as from the clutches of the living (? i.e. from death, Ludw.).
12. Whose every limb, whose every joint ye, O herbs, flow through, from him ye chase away (the demon) Yakshman,--mighty (he is) and, as it were, abiding in the core.
13. Fly forth, O Yakshman; together with the garrulous jay; vanish with the gliding of the wind, with the whirlwind (?)!
14. May one of you help the other, may ye lend help to one another! Of one mind, help ye forward this word of mine!
15. Those bearing fruit, and those without fruit, the flowerless and the flowering, urged forward by Brihaspati, may they preserve us from trouble!
The Vâg. S. also gives the remaining verses of the hymn, which are not, however, required on the present occasion.

THIRD ADHYÂYA. FIRST BRÂHMANA.

7:3:1:11. Built is the Gârhapatya, unbuilt the Âhavanîya; he then buys the king (Soma): the Gârhapatya being this (terrestrial) world, the Âhavanîya the sky, and Soma he that blows yonder, he thus places him (Vâyu, the wind) between these two worlds; and hence he blows between these two worlds.
7:3:1:22. And as to why he buys the king when the Gârhapatya is built, and the Âhavanîya unbuilt,--Agni is the body, and Soma the vital air: he thus places the vital air in the middle of the body, and hence that vital air is in the middle of the body.
7:3:1:33. And, again, why he buys the king when the Gârhapatya is built, and the Âhavanîya unbuilt,--Agni is the body, and Soma is the life-sap: he thus supplies the body with life-sap, and hence this body (of ours) is supplied with life-sap from end to end.
7:3:1:44. Having bought the king, and driven him about, he then takes out the material for the guest-meal. With the Havishkrit of that (ceremony) he releases speech. And in this way 1 he interlinks the performance
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of the (Soma) sacrifice and the performance of the fire (altar) for the purpose of unity of performance, thinking, 'Uniform shall be this performance!'
7:3:1:55. And, again, why he interlinks them,--Agni (the fire-altar) is the body, and the (Soma) sacrifice is the vital air: he thus places the vital air in the midst of the body, and hence that vital air is in the middle of the body.
7:3:1:66. And, again, why he interlinks them,--Agni is the body, and the (Soma) sacrifice is the vital sap: he thus supplies the body with vital sap, and hence this body is supplied with vital sap from end to end. He then returns to the site of the Âhavanîya.
7:3:1:77. Now some sweep with the palâsa branch on both occasions 1, saying, 'Surely, on both occasions he builds (an altar).' Let him, however, not do so; for by (building) the Gârhapatya he settles, and by the Âhavanîya he rises upwards: therefore let him not do so.
7:3:1:88. And only on the Gârhapatya (site) he throws saline soil, not on the Âhavanîya; for the Gârhapatya is this (terrestrial) world, and saline soil means cattle: he thus bestows cattle on this world, whence there are cattle in this world.
7:3:1:99. And only on the Âhavanîya (site) he places a lotus leaf, not on the Gârhapatya; for the lotus leaf means water, and the Âhavanîya the sky: he thus places the waters (vapours) in the sky. On both he
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scatters sand; for sand means seed, and in both (fire-altars) fashioning (of Agni) takes place: 'May he be fashioned from out of that seed!' thus he thinks.
7:3:1:1010. He scatters it with two different formulas; for the Gârhapatya is the world of men, and the Âhavanîya is the world of the gods, and different indeed are the divine and the human. With the longer formula he scatters it on the Âhavanîya, and with the shorter one on the Gârhapatya, for longer is the life of the gods, and shorter the life of men. On the Gârhapatya he scatters the sand before (the setting up of) the enclosing-stones; for sand is seed: 'May these be fashioned from out of that seed!' thus he thinks.
7:3:1:1111. As to this they say, 'If the enclosing-stones are the womb, and the sand is seed, and the sand is strown on the Gârhapatya before (the setting up of) the enclosing-stones, how, then, is that seed of his not shed aside, (but) is received (by the womb)?' Well, the saline soil is the amnion, and inasmuch as he strews first the saline soil, that seed of his is not shed aside, but is received by that amnion. He now addresses the enclosing-stones on the Âhavanîya: the meaning of this has been explained 1. He then scatters sand: sand being seed, that seed of his is not shed aside, but is received also by that womb.
7:3:1:1212. And only on the Âhavanîya he strokes it (even) with two (verses) containing (the verb) 'to grow 2,' not on the Gârhapatya; for the Gârhapatya is this (terrestrial) world, and the Âhavanîya is the heavenly world; and this Sacrificer, being indeed
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born in this world, is really intended to be born in the heavenly world: when he strokes (the sand) even on the Âhavanîya with two (verses) containing (the verb) 'to grow,' and not on the Gârhapatya, he causes him to be born in the heavenly world.
7:3:1:1313. He now puts clod-bricks thereon 1,--that fire-altar is these worlds, and the clod-bricks are the regions: he thus places the regions into these worlds; whence there are those regions in these worlds.
7:3:1:1414. He takes them from outside the (site of the) fire-altar; for those regions which are in these worlds are already possessed by him (Agni); and he now bestows on him those regions which are beyond these worlds.
7:3:1:1515. From outside the Vedi (he takes them);--the Vedi being this (earth), and those regions which are on this (earth) being already possessed by him, he now bestows on him those regions which are beyond this (earth).
7:3:1:1616. And, again, why he puts clod-bricks thereon,--when Pragâpati was disjointed, his vital sap flowed over all the regions (or, in all directions); and when the gods restored him 2 they, by means of these clod-bricks, put into him that vital sap; and in like manner does this one now put that vital sap into him.
7:3:1:1717. He takes them from outside (the site of) the fire-altar; for the vital sap which is in these worlds is already possessed by him (Agni), and he now puts
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into him that vital sap which flowed away beyond these worlds 1.
7:3:1:1818. From outside the Vedi (he takes them),--the Vedi being this (earth), and that vital sap which is in this (terrestrial) world being already possessed by him, he now puts into him the vital sap which flowed beyond this (earth).
7:3:1:1919. He takes them with the sacrificial (wooden) sword,--the sword is a thunderbolt, and the thunderbolt means force, and this (earth) means wealth: by force he thus obtains wealth.
7:3:1:2020. From the front side he brings one, with (Vâg. S. XII, 102), 'May he not injure me who is the begetter of the Earth!'--the begetter of the Earth doubtless is Pragâpati (the lord of creatures and generation): thus, 'May Pragâpati not injure me!'--'Or he of true ordinances who hath pervaded the sky,' that is, 'Or he of true ordinances who has created the sky;'--'Or he who first begat the shining waters,'--the shining waters doubtless are the men: thus, 'he who first created men;'--'To the god Ka (who?) let us do homage by offering!' Ka doubtless is Pragâpati, thus, 'To him let us do homage by offering!' Having brought it he puts it on the body (of the altar-site) inside the enclosing-stones: he thereby puts into him (Agni) what vital sap had flowed away from him in the eastern direction, and also the eastern region itself he bestows upon him.
7:3:1:2121. Then (he fetches a clod) from the south, with (Vâg. S. XII, 103), 'Turn hither, O Earth, with
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sacrifice, with milk!' as the text, so the meaning;--'Agni, sent forth, hath mounted thy skin;' whatsoever is on this (earth) that is her skin; and that (skin) Agni mounts, when sent forth, when blazing forth. Having brought it he puts it on the body (of the altar) inside the junction of the (right) wing (and the body): he thereby puts into him (Agni) what vital sap had flowed from him in the southern direction, and also the southern region itself he bestows upon him.
7:3:1:2222. Then from behind (he fetches one, with Vâg. S. XII, 104), 'O Agni, what in thee is pure, what brilliant, what clean, what meet for sacrifice,'--Agni doubtless is this (earth): of her he says this;--'that do we bring to the gods,' that is, 'that we bring for this divine work.' Having brought it he puts it on the body (of the altar) inside the junction of the tail (and the body): he thereby puts into him what vital sap had flowed away from him in the western direction, and also the western region itself he bestows upon him. Let him not take it exactly from the back (west) lest he should take the vital sap from the path of the sacrifice: he takes it from about there 1.
7:3:1:2323. Then from the north, with (Vâg. S. XII, 105), 'Sap and strength have I taken from here 2,'--that is, 'Sap and strength I take from here;'--'the womb of sacred law,' the sacred law doubtless is the truth: thus, 'the womb of the truth;'--'the stream of the mighty,' the mighty (buffalo, or
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mahisha) doubtless is Agni, for he, being born here great (mahat), animated everything;--'May it accrue to me in the cows, in the bodies,'--the body is the self: thus, 'May it accrue to me both in the cows and in (my own) self;'--'I leave behind decline, weakness, sickness!' therewith he spreads the sand (by stroking): he thereby consigns to that (northern) region whatever decline, weakness, and sickness there is; whence hungry people (live) in that region. Having brought that (clod), he puts it on the body (of the altar) on the middle of the junction of the (left) wing (and the body): he thereby puts into him (Agni) what vital sap flowed away in the northerly direction; and also the northern region itself he bestows upon him.
7:3:1:2424. These same (clods) are the regions; he places them on all sides: he thus places the regions on all sides; whence the regions are on every side. [He places the clods so] as to face each other from every side: he thereby places the regions to face each other from every side, and hence the regions face each other from every side. He places them separately, 'settles 1' them separately, and separately pronounces the Sûdadohas upon them; for separate from each other are the regions. Standing he places them, for the regions, as it were, stand; and stronger, indeed, one is whilst standing.
7:3:1:2525. These same (clods) are bricks having special prayers (yagushmatî 2): on the body (of the altar) he places them, not on the wings and tail; for bricks having special prayers are placed on the body, not on the wings or tail.
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7:3:1:2626. As to this they say, 'How do these (clod-bricks) come to be put on as baked, as heated (burnt) ones?' Well, these (clods) are vital sap, and the vital sap (blood) is naturally-heated; and, moreover, whatever comes in contact with Agni Vaisvânara, even thereby comes to be put on as baked, as heated.
7:3:1:2727. He then throws up the Uttara-vedi 1 (high-altar),--the Vedi is this (earth), the Uttara-vedi the sky, and the clod-bricks are the regions: thus when he puts on the clod-bricks between (the preparation of) the Vedi and (that of) the Uttara-vedi, he thereby places the regions between these two worlds; whence the regions are between these two worlds. He makes it either a yoke long on each side, or forty feet,--whichever way he pleases. He then throws sand thereon: the meaning of this has been explained.
7:3:1:2828. He throws it on the Uttara-vedi;--the Uttaravedi is the womb: he thus infuses seed into the womb; and the seed which is infused into the womb becomes generative. He covers the whole body (of the altar) with that (sand): he thus puts seed into the whole body 2; whence the seed is produced from the whole body.
7:3:1:2929. [He throws it on the high-altar, with Vâg. S. XII, 106-I11; Rik S. X, 140] 'Thine, O Agni, is glory and vigour,'--his glory (sravas) and vigour doubtless is the smoke, for that announces (srâvaya) him in yonder world,--'mighty shine forth the
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flames, O rich-beamed one!' that is, 'the flames of (thee), the mighty one, shine forth, O thou, abounding in wealth!'--'With might, O wide-rayed one (thou bestowest) strength, worthy of song,' might is power: thus, 'By (thy) power, O wide-rayed one, (thou givest) food worthy of song;'--'bestowest thou upon the worship, O sage!' worship doubtless is the Sacrificer: thus, 'Upon the worship thou bestowest, O sage!'
7:3:1:3030. 'Pure-flamed, bright-flamed,' for pure-flamed and bright-flamed he (Agni) is; 'full-flamed, didst thou burst forth with light,' that is, 'full-flamed shonest thou forth with light;'--'running about as their son thou helpest the two mothers,' for as their son he does help the two mothers;--'thou fillest both spheres,' the two spheres doubtless are these two, heaven and earth, and these two he indeed fills,--with smoke yonder (sky), with rain this (earth).
7:3:1:3131. 'Child of strength, knower of beings, in benedictions,' that is, 'child of strength, knower of beings, in praises,'--'delight thou, kindly in thoughts,' that is, 'shine thou, kindly in thoughts;'--'in thee have they brought together multiform nourishments,' that is, 'in thee have they brought together many-formed nourishments;'--'of wondrous help are the fair-born,' as the text, so the meaning.
7:3:1:3232. 'Ruling, O Agni, spread thou by beings'--the beings are men: thus, 'Shining, O Agni, spread thyself by men!'--'riches amongst us, O immortal!' that is, 'bestowing wealth upon us, O immortal!'--'Of beautiful form, shinest thou'--for he indeed shines, of beautiful form;--'thou
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fillest (us with) profitable 1 wisdom;' that is, thou fillest (us with) perennial wisdom.'
7:3:1:3333. 'Him, the wise arranger of the cult,'--the cult is the sacrifice: thus, 'him, the wise preparer of the sacrifice;'--'ruling over great wealth,' that is, 'ruling in great wealth;'--'the bestowal of good things,--prosperous, mighty (mah) nourishment,'--that is, 'the bestowal of good things; prosperous, ample (mahat) nourishment,'--'givest thou, and profitable substance,' that is, 'givest thou, and perennial substance.'
7:3:1:3434. '[Thee,] the righteous,' that is, the truthful;'--'the mighty,' the mighty (or buffalo) doubtless is Agni;--'the all-remarkable,' for he (Agni) is indeed remarkable to all;--'(thee), Agni, men have placed foremost for happiness,' happiness doubtless is the sacrifice, and for the sacrifice they indeed place him foremost;--'thee, the hearer, the far-ruling, divine one, with song the human tribes;' that is, 'thee who hearest, thee, the far-ruling god, we men invoke.'
7:3:1:3535. Now this hymn of six verses is that same Agni Vaisvânara; and it is in order to make a beginning (in the building of the altar) that that sand is scattered,--he thereby pours into it Agni Vaisvânara as seed;--(he does so) with a six-versed hymn: six seasons are a year and the year is Vaisvânara (belonging to all men).
7:3:1:3636. As to this they say, 'If the seed is said to be seed what is its seed characteristic?'--Let him say, 'white;' for seed is white;--or 'speckled,' for seed is, as it were, speckled.
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7:3:1:3737. As to this they say, 'As seed is moist, and he scatters dry sand, how does it become moist for him, after the manner of seed?' Well, the metres are vital sap, and vital sap is moist; and inasmuch as he scatters that (sand) with metres, it is thus that it becomes moist for him, after the manner of seed.
7:3:1:3838. As to this they say, 'How does it come to be put on for him by means of the day and the night?' Well, day and night are two, and there are two (kinds of) seed, the white and the black: as black and white it is thus put on for him by means of the day and the night.
7:3:1:3939. As to this they say, 'How does that (sand), put on by the days and nights, become complete (or perfect) for him, neither deficient, nor superabundant?' Well, endless are the days and nights, and endless is the sand: it is thus that, put on by the days and nights, it becomes complete for him, neither deficient, nor superabundant. 'And wherefrom (is obtained) the oceanic (Samudriya 1) metre?' The ocean is endless, and the sand is endless: that is the oceanic metre.
7:3:1:4040. As to this they say, 'How is that (sand) of his put on separately with different prayers?' Well, prayer is thought; this thought, prayer, comes to be equal to the whole sand 2: and thus that (sand) of his comes to be put on separately with different prayers.
7:3:1:4141. As to this they say, 'How does that (sand) of his come to be put on by all the metres?'--Inasmuch as he scatters it with that hymn of six verses; for as many syllables as there are in the
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seven metres, so many syllables there are in that hymn of six verses 1: thus that (sand) of his comes to be put on by all the metres.
7:3:1:4242. And as to why he scatters sand,--that Agni (fire-altar) is Pragâpati, and Pragâpati is the whole Brahman. Now that sand is (put) in (the place of) the lost part of the Brahman; and that part of it which has not been lost is this fire-altar which is now being built: thus when he scatters sand he restores to him that lost part of the Brahman. That (sand which) he scatters is unnumbered, unlimited; for who knows how great is that lost part of the Brahman? And verily he who, knowing this, scatters sand, restores the whole, complete Pragâpati.
7:3:1:4343. As to this they say, 'What is the number of these unnumbered sand grains?' Let him say, 'Two;' for there are two kinds of sand, the white and the black; or let him say, 'Seven hundred and twenty,' for so many days and nights there are in the year; or 'Two hundred and fifty-two,' for so many syllables there are in that hymn of six verses; or 'Twenty-five,' for seed is twenty-fivefold 2.
7:3:1:4444. This same (sand represents) bricks with special prayers: he places it on the body (of the altar), not
p. 354
on the wings and tail; for bricks with special prayers are placed on the body, not on the wings and tail. He does not 'settle' it, lest he should stop the seed, and generation.
7:3:1:4545. He then strokes it (the sand) even by means of two verses containing the verb 'to grow:' he thereby causes that infused seed to grow, whence the seed infused into the womb grows;--with two (verses) relating to Soma (he strokes the sand); for Soma is breath: he thus puts breath into the seed; whence the infused seed becomes possessed of breath. But, indeed, were it to come forth without breath it would become putrid; and this indeed is the Sûdadohas 1 in this case; for Soma is breath, and the Sûdadohas is breath.
7:3:1:4646. [Vâg. S. XII, 112, 113; Rik S. I, 91, 16, 18] 'Grow thou! let manly power gather in thee from all sides, O Soma!' manly power doubtless is seed: thus, 'Grow thou! let seed gather in thee from every side, O Soma!'--'Be thou in the gathering of strength!' in food doubtless is strength: thus, 'be thou in the gathering of food!'--'Let the drinks, let the forces gather in thee!'--drink doubtless means vital sap, and in food are forces: thus, let vital sap, let food gather itself in thee!'--'and manly powers in thee, the overcomer of enemies;' that is, 'and seed in thee, the overcomer of evil;'--'growing, O Soma, for the sake of immortality,' he thereby lays immortality into the generative power, whence generative power is immortal;--'gain thou the highest glory in the heavens!' his highest glory
p. 355
in the heavens doubtless is the moon, for that one causes him to be celebrated in yonder world 1. With two (verses) he makes him grow, a gâyatrî and a trishtubh one,--the significance of this has been explained.
7:3:1:4747. Now then the (mystic) correspondence,--four clod-bricks he puts on; with a six-versed (hymn) he scatters (the sand); with two (verses) he makes (the seed) grow; that makes twelve,--twelve months 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

342:1 That is, in performing the various rites of the Soma-sacrifice, p. 343 and at the same time doing all that is necessary for the building of the fire-altar, on which the Soma-offering itself is ultimately to be performed.
343:1 Viz. in consecrating the site of the Âhavanîya, as well as that of the Gârhapatya altar (see VII, 1, 1, 1).
344:1 VII, 1, 1, 14.
344:2 See paragraphs 45, 46.
345:1 He places a clod of earth on each end of the two 'spines,' that is to say, in the middle of each of the four sides of the square constituting the 'body' of the altar-site.
345:2 Or, when they put him together (by building the fire-altar).
346:1 Viz. when these worlds were plunged into the water, see VI, 1, 1, 12.
347:1 Viz. from some place towards north-west from the middle of the western side of the body of the altar.
347:2 Mahîdhara takes 'âdam' here as the regular imperfect of 'ad,' I ate.
348:1 See p. 301, note 3.
348:2 See p. 153, note 1.
349:1 See p. 325, note 6.
349:2 That is to say, he first throws down sand on the Uttara-vedi, and then covers with it the whole of the body of the altar, so as to make it even with the Uttara-vedi.
351:1 The author connects 'sânasi' with 'sanâtana' (old, perpetual).
352:1 The exact purport of this term is not clear.
352:2 Sikatâh, sand, is plural, consisting as it does of a multiplicity of sand-grains.
353:1 This is a somewhat loose calculation. As a matter of fact, the seven principal metres, viz. Gâyatrî (24), Ushnih (28), Anushtubh (32), Brihatî (36), Paṅkti (40), Trishtubh (44), Gagatî (48), contain together 252 syllables. The hymn recited in scattering the sand, on the other hand, consists of one Vishtârapaṅkti (40), three Satobrihatîs (3 × 40), the Uparishtâggyotis (? 40), and one Trishtubh (44), or together of 244 syllables. On similar cases of looseness in computing the syllables of metres, see p. 318, note 1.
353:2 Viz. inasmuch as it emanates from the body (paragraph 28), and the body consists of twenty-five parts--the trunk, the four limbs, and twenty fingers and toes. Cf. VI, 2, 1, 23, where, however, the trunk is not taken into account.
354:1 See p. 301, note 3.
355:1 Sâyana remarks,--The high glory, in the heaven, of Soma growing in the form of a creeper is said to be the moon: in yonder heavenly world that moon indeed, when being drunk (by the gods) in the form (?) of ambrosia, causes him, Soma, to be celebrated.

SECOND BRÂHMANA.

7:3:2:11. Having smoothed (the sand) down with the two verses containing (the verb) 'to grow,' and returned (to the hall) he proceeds with the guest offering. Having performed the guest offering, he proceeds with the Pravargya and the Upasad 2. Having performed the Pravargya and the Upasad, they appease that (first) layer on the (red ox-)skin. And as to why on a skin: for the obtainment of the forms, the skin being outward form;--on the hairy side: for the obtainment of the forms, hair being outward form;--on a ruddy (skin): for the obtainment of all forms, all forms (colours being contained) in the ruddy;--on (the skin) of an ox: for the obtainment of Agni's forms, the ox being the same as Agni;--on (the skin spread) with the neck towards the east, for that (tends) godward.
p. 356
7:3:2:22. He spreads it in front of the Gârhapatya, on the Vedi, with the hairy side upwards, and the neck towards the east: thereon they appease that layer. Now he sprinkles (the bricks);--when he sprinkles, he thereby makes it pure, sacrificially clean;--with clarified butter (he sprinkles), for that is pure, sacrificially clean; and also with the view of its being unsurpassed 1, for no other sacrificial food is sprinkled with ghee;--silently (he sprinkles), for what is (done) silently is undefined, and the undefined is everything: by means of everything he thus makes it pure, and sacrificially clean; and also with the view of its being unsurpassed, for no other sacrificial food is sprinkled silently.
7:3:2:33. And, again, why he sprinkles,--this (layer of bricks) is sacrificial food, and as such he bastes it 2; for whatever sacrificial food is buttered, and basted, that is palatable and sacrificially clean. With ghee (he bastes it), for sacrificial food is basted with ghee; silently (he does so), for silently sacrificial food is basted;--by means of stalks of Kusa grass, for these are pure, and sacrificially clean;--by means of the tops, for the top is sacred to the gods.
7:3:2:44. As to this they say, 'When he sprinkles only the first layer, how does that whole fire-altar of his come to be sprinkled, how does it come to be led forward on the skin, and how led forward by the horse 3?' Inasmuch as in this (layer) he (symbolically) 4 sprinkles the bricks of all the layers; and
p. 357
thus indeed that whole fire-altar of his comes to be sprinkled, and led forward on the skin, and led forward by the horse. They lift up this (first) layer 1.
7:3:2:55. He (the Adhvaryu) then says (to the Hotri), 'Recite to the fires being led forward!' For at that time when the gods were setting out to spread the sacrifice, the Rakshas, the fiends, sought to smite them, saying, 'Ye shall not sacrifice! ye shall not spread the sacrifice!!' Having made those fires, those bricks, to be sharp-edged thunderbolts, they hurled these at them, and laid them low thereby; and having laid them low, they spread that sacrifice in a place free from danger and devilry.
7:3:2:66. Now, what the gods did is done here,--even now those Rakshas are indeed smitten by the gods themselves; and when he nevertheless does this, it is because he thinks, 'I must do what the gods did.' And so, having made those fires, those bricks, to be sharp-edged thunderbolts, he hurls them at whatever Rakshas, whatever evildoers there may be, and lays them low thereby; and having laid them low, he spreads the sacrifice in a place free from danger and devilry.
7:3:2:77. And as to why (he recites) to the fires,--it is because there are here many fires, to wit, those layers; and as to (his reciting) to them being led forward (pra-har), it is because he hurls (pra-har) them forward (as thunderbolts).
p. 358
7:3:2:88. Now some recite (Vâg. S. XII, 50), 'The Agnis Purîshyas, together with those of the streams,'--a form of starting 1. Let him not do so; let him recite gâyatrî verses addressed to Agni, and relating to (objects of) desire: (Vâg. S. XII, 115; Rik S. VIII, II, 7), 'Hither may Vatsa lead thy mind even from the highest seat, O Agni, with the song desirous of thee!'--(Vâg. S. XII, 116; Rik S. VIII, 43,18), 'To thee, O Agni, best of Aṅgiras, all good homesteads have laid themselves out for (the obtainment of) their desire.'--(Vâg. S. XII, 117), 'Agni, the one all-ruler, shineth in the beloved homes, the (object of) desire of all that is and shall be.'
7:3:2:99. Verses addressed to Agni he recites for the obtainment of Agni's forms;--and such as relate to desire, for the obtainment of his desires;--Gâyatrî ones,--Agni is Gâyatra: as great as Agni is, as great as is his measure, with so much he thus pours him forth as seed;--with three (verses),--Agni is threefold: as great as Agni is, as great as is his measure, with so much he thus pours him forth as seed. These (three), with the (first and last verses) recited thrice, amount to seven,--of seven layers consists the fire-altar 2, seven 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. He recites in a low voice, for here in the sacrifice seed is (cast), and seed is cast silently. He (the Hotri) marches reciting behind (the bricks carried by the attendants); he thus marches, defending the sacrifice by the metres from behind.
p. 359
7:3:2:1010. And in front they lead a white horse. For at that time the gods were afraid lest the Rakshas, the fiends, should smite them here. They saw that thunderbolt, even yonder sun; for that horse is yonder sun: having driven off the Rakshas, the fiends, in front, by that thunderbolt, they obtained well-being in a place free from danger and devilry. They arrive at the (site of) the fire-altar; south of the tail (of the altar) they set down the layer (of bricks); from the north they make the horse step (on the site of the altar).
7:3:2:1111. They lead it eastward on the left (north) side of the altar, inside the enclosing-stones, whereby they ward off evil from the eastern region; then southward, whereby they ward off evil from the south; then westward, whereby they ward off evil from the western region; then northward, whereby they ward off evil from the northern region. Having thus warded off the Rakshas, the fiends, from all the regions, he sets it (the horse) free towards northeast: the significance of this has been explained.
7:3:2:1212. Whilst it goes westward he makes it smell (kiss) that layer (of bricks);--that horse is yonder sun, and those bricks are the same as all these creatures (on earth): thus even as he makes (the horse) smell, so yon sun kisses these creatures 1. And hence, by Pragâpati's power, every one now thinks, 'I am!' And as to why he makes it smell while going westward, it is because, whilst going (from east) to west, that (sun) kisses all these creatures.
p. 360
7:3:2:1313. And, again, why he makes it smell;--that horse is yonder sun, and those naturally-perforated (bricks) are these worlds; and even as he makes it smell, so yonder sun strings these worlds to himself on a thread 1. And as to that thread, the significance of that (will be explained) further on.
7:3:2:1414. And, again, why he makes it smell; Agni went away from the gods; he entered the water. The gods said to Pragâpati, 'Go thou in search of him: to thee, his own father, he will reveal himself.' He became a white horse, and went in search of him. He found him on a lotus leaf, having crept forth from the water. He eyed him, and he (Agni) scorched him: hence the white horse has, as it were, a scorched mouth 2, and indeed is apt to become weak-eyed. He (Agni) thought he had hit and hurt him, and said to him, 'I grant thee a boon!'
7:3:2:1515. He (Pragâpati) said, 'Whoever shall seek thee in that form (of a white horse), shall find thee!' And, accordingly, he who seeks him (Agni) in that form, finds him; and having found him, he then builds him up.
7:3:2:1616. It should be a white (horse), for that is a form of him (the sun) who burns yonder. If he cannot obtain a white one, one that is not white might do; but a horse it should be. If he cannot obtain a horse, even an ox might do, for the ox is of Agni's nature, and Agni is the repeller of all evils.
p. 361
7:3:2:1717. Now, then, as to the mounting 1 (of the altar). Now some mount it from the front (east) towards the back, or from the back towards the front: let him not do so; for that Agni (the fire-altar) is an animal; and if one mounts an animal (ox) from the front towards the back, it strikes him with its horns; and if he mounts it from the back towards the front, it does so with its feet. Let him mount it only by the middle body 2; for the animal which people mount by the (middle) body, carries them forward, and does not hurt them. From the left (north) side (he should mount it), for any animal which people mount they mount from the left side. By mounting the (body of the) altar from the left side, and performing the work connected with the Uttara-vedi, he takes hold of Agni in the (middle) body (or, into himself); and having taken Agni into his own self, he sings the 'true hymn.' He puts a lotus-leaf on (the altar): thereof further on.
7:3:2:1818. Now that horse they lead about when evening is closing in; for at that time the gods were afraid lest the Rakshas, the fiends, should there smite that (Agni, or altar) of theirs. They made that thunderbolt, to wit, yonder sun, his protector, for that horse is yonder sun; and in like manner does this one now make that thunderbolt his (Agni's) protector.
7:3:2:1919. He leads it about towards the setting of the sun; for he (the sun) is manifestly his protector by day; and the Rakshas are the associates of the
p. 362
night: for the night he thus makes that thunderbolt his protector. He leads it about on every side: on every side he thus makes that thunderbolt his protector. Thrice he leads it about: he thus makes that thunderbolt his (Agni's) threefold protector. He then lets it loose towards north-west: the purport of this has been explained. It afterwards returns (to the sacrificial ground): the purport of this (will be explained) further on.

Footnotes

355:2 See part ii, p. 104.
356:1 Literally, for not surmounting.
356:2 See part i, p. 192, note 1.
356:3 On the leading forward of the fire, and laying it down on the foot-print of a horse, see II, 1, 4, 23 seq.
356:4 According to Kâty. XVII, 3, 18-19 some ritualists would seem to put the (yagushmatî) bricks of all the layers on the skin. . But p. 357 perhaps this is merely a wrong interpretation of this passage of the Brâhmana; though the three 'naturally-perforated' bricks are probably placed together.
357:1 The Adhvaryu's attendants take up the ox-skin with the bricks for the first layer lying on it.
358:1 See VII, 1, 1, 25.
358:2 See p. 249, note 3.
359:1 According to Sâyana, it is by his rays (identified with the vital airs of living beings) that the sun kisses (or puts himself in contact with) the creatures (and animates them); so that every one feels that he is 'labdhâtmaka,' or has obtained 'a self,' or life and being.
360:1 That is, he passes a thread through them (as through pearls), fastened to himself. Regarding this Thread, or spiritual bond, holding together all sentient existences of the universe, see XIV, 6, 7, 2 seq.
360:2 That is, according to Sâyana, a reddish mouth.
361:1 That is, as to the way in which the priests and sacrificer are to step on the body of the altar-site, when coming from outside.
361:2 That is to say, from sideways as in getting on the saddle of a horse.

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

Hindu Vedic Philosophy (Vedas)

Sunday, February 26, 2012

The Satapatha- Brahmana - Part - 7th Kanda First Adhayaya to Third Adhayaya Adhyaya

The Satapatha Brahmana

translated by Julius Eggeling

THE SATAPATHA-BRÂHMANA

ACCORDING TO THE TEXT OF THE MÂDHYANDINA SCHOOL

Translated by

Julius Eggeling

SEVENTH KÂNDA.

THE GÂRHAPATYA HEARTH.

FIRST ADHYÂYA. FIRST BRÂHMANA.

Footnotes

SECOND BRÂHMANA.

Footnotes

SECOND BRÂHMANA.

Footnotes

PREPARATION OF THE SITE OF THE GREAT (ÂHAVANÎYA) ALTAR.

SECOND BRÂHMANA.

Footnotes

THIRD BRÂHMANA.

Footnotes

FOURTH BRÂHMANA.

Footnotes

THIRD ADHYÂYA. FIRST BRÂHMANA.

Footnotes

SECOND BRÂHMANA.

Footnotes

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