| Philosophy and Religion / Satapatha Brahmana |
The Satapatha Brahmana: Tenth Kânda, Second Adhyâya
First Brâhmana
1. Pragâpati was desirous of going up to the world of heaven; but Pragâpati, indeed, is all the (sacrificial) animals1--man, horse, bull, ram, and he-goat:--by means of these forms he could not do so. He saw this bird-like body, the fire-altar, and constructed it. He attempted to fly up, without contracting and expanding (the wings), but could not do so. By contracting and expanding (the wings) he did fly up: whence even to this day birds can only fly up when they contract their wings and spread their feathers.
2. He measures it (the fire-altar) by finger-breadths; for the sacrifice being a man2, it is by means of him that everything is measured here. Now these, to wit, the fingers, are his lowest measure: he thus secures for him (the sacrificial man3) that lowest measure of his, and therewith he thus measures him.
3. He measures by twenty-four finger-breadths4,--the Gâyatrî (verse) consists of twenty-four syllables, and Agni is of Gâyatra nature5: as great as Agni is, as great as is his measure, by so much he thus measures him.
4. He contracts6 (the right wing) inside on both sides7 by just four finger-breadths, and expands8 it outside on both sides9 by four finger-breadths: he thus expands it by just as much as he contracts it; and thus, indeed, he neither exceeds (its proper size) nor does he make it too small. In the same way in regard to the tail, and in the same way in regard to the left wing.
5. He then makes two bending-limbs10 in the wings, for there are two bending-limbs in a bird's wings. In one-third (of each wing he makes them), for the bending-limbs are in one-third of the bird's wings;--in the inner third11, for the bending-limbs are in the inner third of a bird's wings. He expands (each of these limbs) in front12 by just four finger-breadths, and contracts it behind by four finger-breadths; he thus expands it by just as much as he contracts it; and thus, indeed, he neither exceeds (its size), nor does he make it too small.
6. On that bending-limb he places one brick he thereby gives to it that single tube (tubular organ) which joins on to13 (the body) from the bending-limb of the flying bird. Then here (on the left wing).
7. He then makes the wings crooked, for a bird's wings are crooked; he expands them behind by just four finger-breadths, and contracts them in front by four finger-breadths14: he thus draws them out by just as much as he draws them in; and thus, indeed, he neither exceeds (its size) nor does he make it too small.
8. He now gives to it (the altar) the highest form15. This Agni had now been completely restored, and the gods conferred upon him this highest form; and in like manner does this (Sacrificer) confer upon him this highest form: he makes a thousand bricks marked with straight lines, a thousand marked this way (from left to right), and a thousand marked that way (from right to left).
9. And when he has laid down the fifth layer, he measures out the altar in three parts, and on the central part he places the one thousand bricks marked with straight lines: he thereby gives to it those straight plumes of the bird pointing backwards (with their tops, and covering it) from head to tail.
10. On the right side he then lays down the one thousand (bricks) marked thus (from left to right): he thereby gives to it those curved plumes on the right side of the bird16.
11. On the left side he then lays down the one thousand (bricks) marked thus (from right to left): he thereby gives to it those curved plumes on the left side of the bird. With a thousand (bricks he does it each time)--a thousand means everything: with everything (required) he thus confers that highest form upon him (Agni);--with three thousand--Agni is threefold: as great as Agni is, as great as is his measure, with so much he thus confers the highest form upon him.
Second Brâhmana
1. Now the one person which they made out of those seven persons17 became this Pragâpati. He produced living beings (or offspring), and having produced living beings he went upwards,--he went to that world where that (sun) now shines. And, indeed, there was then no other (victim) meet for sacrifice but that one (Pragâpati), and the gods set about offering him up in sacrifice.
2. Wherefore it is with reference to this that the Rishi has said (Vâg. S. XXXI, 16, Rig-veda X, 90, 16), 'The gods offered up sacrifice by sacrifice,'--for by sacrifice they did offer up him (Pragâpati), the sacrifice;--'these were the first ordinances:'--for these laws were instituted first;--'these powers clung unto the firmament,'--the firmament is the world of heaven, and the powers are the gods: thus, 'Those gods who offered up that sacrifice shall cling to the world of heaven;'--
3. 'Where first the perfect gods were,'--the perfect18 gods, doubtless, are the vital airs, for it is they that perfected him in the beginning19 when they were desirous of becoming that (body of Pragâpati20); and even now, indeed, they do perfect (him).--[Rig-veda X, 149, 3]--'Thereafter this other became meet for sacrifice by the abundance of the immortal world,'--for thereafter, indeed, other things here--whatsoever is immortal--became fit for sacrifice.
4. 'Savitri's well-winged eagle verily was first born, and he was according to his ordinance,'--the well-winged eagle, doubtless, is Pragâpati, and Savitri is that (sun): thus, 'In accordance with his (the sun's) law he indeed (comported himself).'
5. He indeed consists of seven persons, for that Person21 consisted of seven persons;--to wit, the body of four, and the wings and tail of three, for of four the body of that Person consisted, and of three his wings and tail.
6. He measures it (the altar) by the man with upstretched arms22; for the sacrifice is a man, and by him everything here is measured; and that is his highest measure when he stands with up-stretched arms: he thus secures for him what is his highest measure, and therewith he then measures it. And what (space) there is over and above that when he is raised on the forepart of his foot, that he secures by the enclosing-stones; and hence he should dig a line for the enclosing-stones outside (the altar-ground).
7. Two cubits he gives to the two wings: he thereby lays strength into the wings. And the wings are (the bird's) arms, and by means of the arms food is eaten: it is thus for the sake of food that he gives them that space; and when he gives two cubits to the two wings, it is because food is taken from the distance of a cubit.
8. To the tail he gives a span: he thus lays strength into the support, for the tail is the support. The span means the hand23, and by means of the hand food is eaten: it is thus for the sake of food that he gives it that space; and when he gives a span to the tail, he thereby settles him (Agni) in (the midst of) food; and when he gives less (space) to this (part of the body), it is because he thereby settles him in (the midst of) food24. But, indeed, so much does this (the bird's wing) measure, and so much this (the bird's tail), and hence when he thus measures them, it is for the sake of securing for him that (natural measure).
Third Brâhmana
1. Now this Vedi (altar-ground, viz. the Mahâvedi of the Soma-sacrifice) is just that (right) measure for the Vedi of the sevenfold25 (fire-altar). Having fixed upon (the place for) the sacrificial ground, he enters the Patnîsâla26 by the front (east) door, and having thrown up (the ground) for the Gârhapatya, he sprinkles it with water. From the raised (site) of the Gârhapatya he strides seven steps eastward. From there he measures off a fathom27 towards the east, and having, in the middle thereof, thrown up (the ground) for the Âhavanîya, he sprinkles it with water. From the front part of the fathom he strides three steps eastward: that is the end of the Vedi28.
2. Now, there are here, including the fathom (as one), eleven steps29 between the end of the Vedi and the (original) Gârhapatya;--the Trishtubh consists of eleven syllables, and the Trishtubh is a thunderbolt, and the Trishtubh means strength: it is thus by the thunderbolt, and by strength, that the Sacrificer from the very first drives off the fiends, the Rakshas, from the mouth of the sacrifice.
3. This is the womb of the Vedi, for it was from that womb that the gods begat the Vedi. And that (space of a) fathom which was (marked off), is the womb of the Gârhapatya30, for it was from that womb that the gods begat the Gârhapatya; and from the Gârhapatya the Âhavanîya.
4. From the (western) end of the Vedi he measures off the Vedi31 thirty-six steps long eastward, thirty (steps) broad behind, and twenty-four (steps broad) in front,--that makes ninety. This, then, is the Vedi measuring ninety steps: thereon he lays out the sevenfold Fire-altar.
5. As to this they say, 'How does this sevenfold (Person, the fire-altar,) correspond to this Vedi (measuring ninety steps)?' Well, there are these ten vital airs in a man32, four limbs, and the trunk as the fifteenth; in the same way in the second, and in the same way in the third (man),--in six men this makes ninety; and one man remains over. Now, (that seventh) man is fivefold--hair, skin, flesh, bone, and marrow (fat), and this Vedi also is fivefold--the four regions (quarters), and the body (of the altar) as the fifth33: thus this sevenfold (altar) does indeed correspond to this Vedi.
6. Now, some, intending to construct higher forms (of altars), increase (the number of) these steps and this fathom accordingly, saying, 'We enlarge the womb in accordance therewith;'--but let him not do so; for the womb does not enlarge along with the child that has been born34, but, indeed, only as long as the child is within the womb, does the womb enlarge, and so long, indeed, the growth of the (unborn) child here (lasts)35.
7. Indeed, those who do it in that way, deprive this Father Pragâpati of his due proportions; and they will become the worse for sacrificing, for they deprive Father Pragâpati of his due proportions. As large as this Vedi36 of the sevenfold (fire-altar) is, fourteen times as large he measures out the Vedi of the one hundred and one-fold (altar).
8. He now measures off a cord thirty-six steps37 (yards) long, and folds it up into seven (equal) parts: of this he covers (the . space of) the three front (eastern) parts (with bricks), and leaves four (parts)38 free.
9. He then measures (a cord) thirty steps long, and lays it sevenfold: of this he covers three parts (with bricks) behind, and leaves four (parts) free39.
10. He then measures (a cord) twenty-four steps long, and lays it sevenfold: of this he covers three parts in front (with bricks), and leaves four (parts) free40. This, then, is the measuring out of the Vedi.
11. Now as to the (other) forms of the fire-altar. Twenty-eight man's lengths long (from west to east) and twenty-eight man's lengths across is the body (of the altar), fourteen man's lengths the right, and fourteen the left wing, and fourteen the tail. Fourteen cubits (aratni) he covers (with bricks) on the right, and fourteen on the left wing, and fourteen spans (vitasti) on the tail. Such is the measure of (an altar of) ninety-eight man's lengths with the additional space (for wings and tail).
12. He now measures a cord of three man's lengths, and lays it sevenfold: of this he covers (the space of) four parts (with bricks) on the body (of the altar), and three parts on the wings and tail.
13. He then measures one three cubits long, and lays it sevenfold: of this he covers (the space of) three parts on the right, and three on the left wing, and leaves four (parts) free.
14. He then measures one a span long, and lays it sevenfold: of this he covers (the space of) three parts on the tail, and leaves four (parts) free. In this way does this one hundred and one-fold (Agni) correspond to this Vedi.
15. As to this they say, 'When thirteen man's lengths are over, how is it that these do not deviate from the right proportions (of the altar)41?' Well, what right proportions there were in the case of that seventh man's length42, these same proportions (also apply) to all these (redundant man's lengths).
16. And they also say, 'When Pragâpati had formed the body he filled it up with these (redundant lengths) wherever there was anything defective in it; and therefore also it is rightly proportioned.'
17. As to this some say, 'The first time they construct a simple (altar43), then the one higher by one (man's length), up to the one of unlimited size.' Let him not do so.
18. Sevenfold, indeed, Pragâpati was created in the beginning. He went on constructing (developing) his body, and stopped at the one hundred and one-fold one. He who constructs one lower than a sevenfold one cuts this Father Pragâpati in twain: he will be the worse for sacrificing as one would be by doing injury to his better. And he who constructs one exceeding the one hundred and one-fold one steps beyond this universe, for Pragâpati is this universe. Hence he should first construct the sevenfold (altar), then the next higher up to the one hundred and one-fold one, but he should not construct one exceeding the one hundred and one-fold one, and thus, indeed, he neither cuts this Father Pragâpati in twain, nor does he step beyond this universe.
Fourth Brâhmana
1. Pragâpati, indeed, is the year, and Agni is all objects of desire. This Pragâpati, the year, desired, 'May I build up for myself a body so as to contain44 Agni, all objects of desire.' He constructed a body one hundred and one-fold; and in constructing a body one hundred and one-fold, he built up for himself a body so as to contain Agni, all objects of desire, and himself became all objects of desire; there was not one object of desire outside of him: whence they say, 'The year (includes) all objects of desire;' for, indeed, outside the year there is no object of desire whatever.
2. And in like manner does the Sacrificer now, by constructing a body (of the altar) one hundred and one-fold, build for himself a body so as to contain Agni, all objects of desire: he becomes all objects of desire, and not one object of (his) desire is outside of him.
3. Now this year is the same as yonder sun; and he is this one hundred and one-fold (Agni);--his rays are a hundredfold, and he himself who shines yonder, being the one hundred and first, is firmly established in this universe; and in like manner does the Sacrificer now establish himself in this universe by constructing for himself a body a hundred and one-fold.
4. And, indeed, the one hundred and one-fold passes into (becomes equal to) the sevenfold one; for yonder sun, whilst composed a hundred and one-fold, is established in the seven worlds of the gods, for, indeed, there are seven worlds of the gods,--the four quarters and these three worlds: these are the seven worlds of the gods, and in them that (sun) is established. And in like manner does the Sacrificer now establish himself in the seven worlds of the gods by constructing for himself a body a hundred and one-fold.
5. And, again, as to how the one hundred and one-fold (altar) passes into the sevenfold one:--yonder sun, composed of a hundred and one parts, is established in the seven seasons, in the seven stomas (hymn-forms), in the seven prishtha (-sâmans), in the seven metres, in the seven vital airs, and in the seven regions; and in like manner does the Sacrificer now establish himself in this universe (or, on everything here) by constructing for himself a body one hundred and one-fold.
6. And, again, as to how the one hundred and one-fold passes into the sevenfold one:--yonder sun, composed of a hundred and one parts, is established in the seven-syllabled Brahman, for the Brahman (holy writ or prayer) indeed consists of seven syllables,--'rik' is one syllable, 'yaguh' two, and 'sâma' two; and what other Brahman there is that is just the 'brahman' of two syllables--this seven-syllabled Brahman is the universe45: therein that (sun) is established; and in like manner does the Sacrificer now establish himself in the seven-syllabled Brahman by constructing for himself a body one hundred and one-fold.
7. Therefore, also, they lay down around (the altar) sets of seven (bricks) each time, and hence the one hundred and one-fold passes into the sevenfold one; and, indeed, the sevenfold one passes into the one hundred and one-fold.
8. Sevenfold, indeed, Pragâpati was created in the beginning. He saw this body composed of a hundred and one parts--fifty bricks in the Prânabhrits46, and fifty sacrificial formulas, that makes a hundred, and the 'settling' and sûdadohas-formula are the two one hundred and first--these two are one and the same, for when he has 'settled' (a brick), he pronounces the sûdadohas-formula over it: by means of this one hundred and one-fold body he gained that conquest and obtained that success; and in like manner does the Sacrificer, by means of this one hundred and one-fold body, gain that conquest and obtain that success. And thus, indeed, the sevenfold (altar) passes into the one hundred and one-fold: that which is a hundred and one-fold is sevenfold, and that which is sevenfold is a hundred and one-fold. So much as to the forms (of altars).
Fifth Brâhmana
1. Now as to the building itself. He builds between the two (performances of the) Upasads47. For at that time the gods were afraid lest the fiends, the Rakshas, should destroy that (Agni's body) of theirs (built) there48. They saw these strongholds, the Upasads, to wit, these worlds, for these worlds are indeed strongholds. They entered them, and having entered them, they completed that body in a place free from danger and devilry; and in like manner does the Sacrificer now, after entering these strongholds, complete this body in a place free from danger and devilry.
2. And, again, as to why he builds between the Upasads. At this time the gods were afraid lest the fiends, the Rakshas, should destroy that (Agni's body) of theirs (built) there. They saw these thunderbolts, the Upasads, for the Upasads indeed are thunderbolts: they entered them49, and, having entered them, they completed that body in a place free from danger and devilry; and in like manner does the Sacrificer now, after entering those thunderbolts, complete this body (of Agni) in a place free from danger and devilry.
3. And the Upasads also are the fervour50 in the sacrifice, for they are indeed fervour; and inasmuch as it is built (ki) in fervour (tapas) it is called 'Tâpaskita51.' As long as they perform the Upasads so long (do they perform) the Pravargya52: (if) it is for a year. that they perform the Upasads, it is for a year (they perform) the Pravargya.
4. The Upasads, indeed, are the days and nights, and the Pravargya is the sun: he thus establishes yonder sun on the days and nights, whence he is established on the days and nights.
5. And 'if there are twenty-four (Upasad-days53), there being twenty-four half moons--the Upasads are the half-moons, and the Pravargya is the sun: he thus establishes yonder sun on the half-moons, whence he is established on the half-moons.
6. And if there are twelve (Upasad-days)54--there being twelve months--the Upasads are the months, and the Pravargya is the sun: he thus establishes yonder sun on the months, whence he is established on the months.
7. And if there are six (Upasad-days)--there being six seasons--the Upasads are the seasons, and the Pravargya is the sun: he thus establishes yonder sun in the seasons, whence he is established in the seasons.
8. And if there are three (Upasad-days)--there being these three worlds--the Upasads are these three worlds, and the Pravargya is the sun: he thus establishes yonder sun in these worlds, whence he is established in these worlds.
9. Now, then, the inquiry as to the earth-layers of the altar-pile. One month (the building of) the first layer (of bricks takes), and one month the layer of earth55,--so long desire (lasts) in the spring season (of two months): he thus56 builds for himself a body so as to obtain all of whatever desire there is in the spring season57.
10. One month the second (layer of bricks takes), and one month the layer of earth,--so long desire (lasts) in the summer season: he thus builds for himself a body so as to obtain all of whatever desire there is in the summer season.
11. One month the third (layer of bricks takes), and one month the layer of earth,--so long desire (lasts) in the rainy season: he thus builds for himself a body so as to obtain all of whatever desire there is in the rainy reason.
12. One month the fourth (layer of bricks takes), and one month the layer of earth,--so long desire (lasts) in the autumn season: he thus builds for himself a body so as to obtain all of whatever desire there is in the autumn season.
13. And of the fifth layer (of bricks) he lays down the Asapatnâ and Virâg (bricks) on the first day, and of the Stomabhâgâs one each day: these he 'settles' together once, and pronounces once the sûdadohas-formula over them58. For a month they silently apply the earth-layer for the Stomabhâgâs, for so long desire (lasts) in the winter season: thus he builds for himself a body so as to obtain all of whatever desire there is in the winter season.
14. One month the sixth (layer of bricks takes), and one month the layer of earth,--so long desire (lasts) in the dewy season: he thus builds for himself a body so as to obtain all of whatever desire there is in the dewy season. So long, indeed, desire (lasts) in the twelve months and the six seasons: he thus builds for himself a body so as to obtain all of whatever desire there is in the twelve months and the six seasons.
15. And in addition to these there are three days59, to wit, the day on which he performs the Satarudriya offering, the day of preparation, and the day on which the Soma is pressed. When they perform the Upasad on these days, these (days) are the days and nights of that (thirteenth, or intercalary) month: and when (they perform) the Pravargya, he thereby establishes yonder sun also in that (seventh) season,--so long, indeed, desire (lasts) in the thirteen months and the seven seasons: he thus builds for himself a body so as to obtain all of whatever desire there is in thirteen months and seven seasons.
16. For a year Soma should be pressed,--the year is everything, and the one hundred and one-fold (altar) is everything: by means of everything he thus gains everything. Should he be unable (to press Soma) for a year, he should perform the Visvagit Atirâtra60 with all the Prishthas61, and at that (sacrifice) he should give away all his property62; for the Visvagit (all-conquering) Atirâtra with all the Prishthas means everything, and all one's property means everything, and the one hundred and one-fold (altar) means everything: by means of everything he thus gains everything.
Sixth Brâhmana
1. The one hundred and one-fold Pragâpati, doubtless, is the year, and thereto belong days and nights, half-months, months, and seasons. The days and nights of a month are sixty, and in the month, doubtless, the days and nights of the year are obtained; and there are twenty-four half-months, thirteen months, and three seasons (of four months)--that makes a hundred parts, and the year itself is the one hundred and first part.
2. By the seasons it is sevenfold,--six seasons (of two months), and the year itself as the seventh part. And he who shines yonder is the light of that year: his rays are a hundredfold, and the (sun's) disk itself is the one hundred and first part.
3. By the regions it is sevenfold,--the rays which are in the eastern region are one part, and those in the southern are one, and those in the western are one, and those in the northern are one, and those in the upper (region) are one, and those in the lower (region) are one, and the disk itself is the seventh part.
4. Beyond this (year) lies the wish-granting world; but the wish-granting one is the immortal (element): it is thus the immortal that lies beyond this (year, temporal existence); and that same immortal (element) is that very light which shines yonder.
5. Now that same boon (the immortal light), bright with wealth, he, Savitri (the sun), distributes among the distributed creatures, and among plants and trees, too; and to some, indeed, he gives more of it, and to some less; and they to whom he gives more of it live longest, and they to whom he gives less live less long.
6. It is regarding this that it is said in the Rik (I, 22, 7; Vâg. S. XXX, 4), 'The distributer of wealth, the bright boon, we invoke, Savitri, the beholder of men.' And that is the full (measure of) life, for it is long, it is unending63; and when people here say, 'May thy life be long! mayest thou reach the full (extent of) life!' it is as much as to say, 'May that, world, may that (immortal light) be thine!'
7. It is Vâk (Speech) that, seeing it, speaks (thus). That same (immortal light), indeed, is to be obtained either by the one hundred and one-fold (altar), or by a life of a hundred years: whosoever builds a one hundred and one-fold (altar), or whosoever lives a hundred years, he, indeed, obtains that immortality. Therefore, whether they know it, or whether they do not, people say, 'The life of a hundred years makes for heaven.' Hence one ought not to yield to his own desire and pass away before (he has attained) the full extent of life, for (such shortening of one's life) does not make for the heavenly world64; and these are indeed the worlds, to wit, the days and nights, the half-moons, moons, and seasons, and the year.
8. Those who pass away in the years below twenty are consigned to the days and nights as their worlds; and those who (pass away) in the years above twenty and below forty, to the half-moons; and those who (pass away) in the (years) above forty and below sixty, to the months; and those who (pass away) in the (years) above sixty and below eighty, to the seasons; and those who (pass away) in the (years) above eighty and below a hundred (are consigned) to the year; and he alone who lives a hundred years or more attains to that immortal (life).
9. Only by many sacrifices, indeed, is a single day, or a single night (of life) gained; and only he who builds the one hundred and one-fold (altar), or he who lives a hundred years, is certain of his attaining to that immortal (life). But he, indeed, builds a one hundred and one-fold (altar) who carries him (Ukhya Agni) for a year: hence one should only build (an altar for) such an (Agni) who has been carried for a year. Thus much as to the deity.
10. Now as to the sacrifice. When he measures out those one hundred and one men (man's lengths) with upstretched arms, that is a one hundred and one-fold (altar) in form, and a sevenfold one in respect of its layers: the layers contain six seasonal65 (bricks) and the fire (or altar) itself is the seventh form.
11. And, indeed, it is a hundred and one-fold in respect of bricks,--the first fifty bricks and the last fifty66 which are (laid down) make a hundred forms (parts); and the bricks which are laid down between (those two sets) are the one hundred and first form.
12. And, having the Yagus for its light, it is a hundred and one-fold in respect of the Yagus (formulas),--the first fifty and the last fifty which are (used) make a hundred forms; and the Yagus which are used between them are the one hundred and first form. In this way also the sevenfold one becomes a hundred and one-fold, and whosoever knows this obtains even by the sevenfold one whatever wish there is both in a life of a hundred years and in the one hundred and one-fold (altar).
13. In this way, indeed, all sacrifices67 up to the Agnihotra are a hundred and one-fold by way of verses, formulas, words, syllables, rites, and hymn-tunes; and whosoever knows this obtains by every sacrifice whatever wish there is either in a life of a hundred years, or in the one hundred and one-fold (altar), or in the sevenfold one. Thus much as to the sacrifice.
14. Now as to the body. There are these four sets of five fingers and toes, the two--wrist and elbow68,--the arm, the shoulder-blade, and the collarbone,--that makes twenty-five; and in the same way (each of) these other limbs,--that makes a hundred parts, and the trunk itself is the one hundred and first part. As regards the sevenfold state this has been explained69.
15. And, having the vital air for its light, it is a hundred and one-fold by the vital airs limb by limb, for there is vital air in each limb: whosoever knows this obtains, even by his knowledge, whatever wish there is in a life of a hundred years, or in the one hundred and one-fold (altar), or in the sevenfold one, or in all sacrifices; for he has obtained a body perfected by all the sacrifices.
16. Now, there are these three fivefold (objects), the year, the fire, and man: their five forms are food, drink, well-being70, light, and immortality. Whatever food there is in the year, that is its food; whatever water, that is its drink; its well-being is the night, for in the night, as in well-being (contentment or goodness), all beings dwell together71; its light is the day, and its immortal element the sun. Thus much as to the deity.
17. Now as to the sacrifice. Whatever food is placed on the fire, that is its food, and whatever water, that is its water; its well-being is the enclosing-stones, for they are of the nature of nights72; its light the (bricks) with special formulas, for they are of the nature of days; and its immortal element the fire, for that is of the nature of the sun. Thus much as to the sacrifice.
18. Now as to the body. Whatever food there is in man, that is his food; whatever water, that is his water; his well-being (safety, strength) is the bones, for they are of the nature of enclosing-stones; his light the marrow, for that is of the nature of the yagushmatî (bricks); his immortal element the breath, for that is of the nature of fire;--and, indeed, people say, 'The breath is fire, the breath is the immortal.'
19. Now, hunger ceases through food, thirst through drink, evil through well-being (goodness), darkness through light, and death through immortality; and, in truth, whosoever knows this from him all these pass away, and he conquers recurring death, and attains the whole (perfect) life. And let him hold this to be immortality in yonder world and life here below. Some, indeed, hold it to be breath, saying, 'The breath is fire, the breath is the immortal;' but let him not believe this, for something uncertain is breath. And regarding this it has also been said in the Yagus (Vâg. S. XII, 65), 'That (bond) of thine I unloose, as from the middle of Âyus (life):' let him therefore hold it to be immortality in yonder world, and life here below, and thus, indeed, he attains the whole life.
Footnotes
1. See VI, 2, 1, 15 seq.
2. The sacrifice, being the substitute of (the sacrificing) man, is represented as identical with the Sacrificer, its measurements being taken from his body and stature; see part i, p. 78. note 1.
3. Or,--for it, viz. the fire-altar, representing both Agni-Pragâpati and the Sacrificer: hence this assumed identity has to be borne in mind to understand the symbolic speculations of the Brâhmana.
4. This measure (24 aṅguli) is equal to one 'aratni' or cubit; 12 aṅguli being equal to a 'vitasti' or span (of thumb and little finger, or from wrist to tip of middle finger).
5. See VI, 1, 1, 15; 1, 3, 29.
6. Or, he draws in, draws together (upasamûhati).
7. That is, on both sides of that part of the wing which joins the body of the altar he draws in by four finger-breadths the two long sides of the wing, thus changing the parallelogram into a trapezium, without altering the superficial area of the wing. On the plan of the altar given in part ii, p. 419, the effect of this manipulation on the wings and tail is indicated by pointed lines.--Sâyana remarks,--ubhayatah pakshasya pârsvadvaye, antaratah kityâgner madhyadese katuraṅgulam upasamûhati samkarshati pravesayatîty arthah; bâhyatah agnimadhyâd bâhyadese katuraṅgulam vyudûhati, ante vivardhayati.
8. Or, he draws out, or draws asunder (vyudûhati).
9. That is, on both sides of that part of the wing which joins the body of the altar he draws in by four finger-breadths the two long sides of the wing, thus changing the parallelogram into a trapezium, without altering the superficial area of the wing. On the plan of the altar given in part ii, p. 419, the effect of this manipulation on the wings and tail is indicated by pointed lines.--Sâyana remarks,--ubhayatah pakshasya pârsvadvaye, antaratah kityâgner madhyadese katuraṅgulam upasamûhati samkarshati pravesayatîty arthah; bâhyatah agnimadhyâd bâhyadese katuraṅgulam vyudûhati, ante vivardhayati.
10. Literally 'outbendings' (nirnâma)--'Schwunggelenke' (spring-limbs), St. Petersb. Dict.--This 'bending-limb' would seem to include the two inner segments of the (solid part of the) wing--those corresponding to the upper and fore-arm of man--as well as the adjoining and connecting joints or articulations, which portions may be taken roughly as forming the inner third of the wing when covered with feathers. The 'bending-limb' would thus derive its name from its 'bending,' or drawing, the wing 'out' from the body. Sâyana, however, explains it by 'nitarâm namati,' 'that which bends down,' as if it were formed from the prep. 'ni,' instead of 'nis.' The manipulation to which this part of the wing is to be subjected is, however, not quite easy to understand from the description, and the commentary affords very little assistance--vitritîya iti pakshabhâgam tredhâ vibhagya antare tritîyabhâge nirnâmakaranam . .; etâm srutim apekshyaivâpastambenoktam, ‘vakrapaksho vyastapukkho bhavati, paskât prâṅ (!) udûhati, purastât pratyudûhati, evam eva hi vayasâm madhye pakshanirnâmo bhavatîti vigñâyate’ iti.
11. That is, the third part of the wing adjoining the body.
12. That is, at the front edge of the wing of the flying bird, that which cuts through the air. The joint between the second and third segments of the wing, when expanded, would protrude, whilst on the opposite side of the wing the tops of the feathers would somewhat recede; but I am not sure whether this is what is referred to in these indications.
13. Literally, which lies beside, or close to (upasete, viz. the body, as it would seem) from the bending-limb. The brick is apparently meant to represent symbolically the bone of the upper segment, or some tubular organ by which the vital air is supposed to enter the wing from the body. Sâyana remarks,--pakshipakshamadhyagatanâdîtvena prasamsati, . . kityâgneh pakshamadhye ekâm nâdîm eva nihitavân bhavati.
14. Comm.--katuraṅgulamâtram paskâdbhâge udûhati vikarshati, purastâdbhâge katuraṅgulamâtram samûhati samkarshati; evam krite vakratvam bhavati. Cf. Âpastamba's directions in note 3 of last page. I fail to see, however, in what respect this manipulation differs from that referred to in paragraph 5; and whether the 'vakratvam' refers to the irregular shape, or to the curved nature, of the wings.
15. That is, he gives to it the last finish.
16. Or, perhaps, those soft feathers of the bird curved towards the right. Sâyana as above--dakshinatah dakshinapakshe ityâlikhitâ dakshinâvrita ishtakâh; uttaratah uttarasmin pakshe ityâlikhitâh savyâvrita ishtakâ upadadhyât.
17. Literally, those seven persons which they made into one person. See VI, 1, 1, 1 seq.
18. It is difficult to see what meaning the author assigns to 'sâdhya' applied to minor classes of deities.
19. See VI, 1, 1, 1.
20. Tad eva bubhûshanta iti, prânâh svayam api prâgâpatyâtmanâ (? prâgâpatyâtmâno) bhavitum ikkhantah. Sây.
21. See VI, 1, 1, 3-6.
22. That is to say, wherever he speaks of man's lengths, the height to which a man reaches with his upstretched arms is understood; the particular man who supplies this (relative) standard of measure being the Sacrificer.
23. The span of thumb and little finger is taken to be equal to the distance from the wrist to the tip of the middle finger.
24. That is to say, he makes him so as to occupy but small space, and to be surrounded by abundant food.
25. That is, measuring seven times the length of a man standing with upstretched arms.
26. That is, 'the wife's hall,'--the sacrificial hall or shed, usually called Prâkînavamsa or Prâgvamsa, measuring 20 cubits by 10 (part ii, p. 3, note 2), in which the original fires and vedi of ishtis are enclosed at the Soma-sacrifice; see the plan, part ii, p. 475.
27. A fathom (vyâma) is the space between the tips of the two middle fingers of a man standing with outstretched arms, this being considered the man's height. In this paragraph, the author roughly recapitulates the main dimensions of the sacrificial ground used for ishtis, which will also be required for the present purpose. The dimensions here supplied will give about the distance of eight steps between (the centres of) the Gârhapatya and Âhavanîya fires required by I, 7, 3, 23. In the middle of the space of a fathom here alluded to as the easternmost space of the hall, the (original square) Âhavanîya is laid down, but this ultimately makes way for the new circular Gârhapatya hearth built of bricks and having the whole of this 'fathom' for its diameter.
28. That is, the hindmost (western) point of the (easterly line of the) Mahâvedi of the Soma-sacrifice, where the peg, called 'antahpâtya,' is driven in, being three steps east from the post of the front door of the Prâkînavamsa (and hence three steps from the future circular Gârhapatya hearth built of bricks).
29. Literally, these are (ten) steps, having the fathom as an eleventh (space or step).
30. That is, the brick-built Gârhapatya of the Agnikayana on which the Ukhya Agni, having been carried about by the Sacrificer for a year, is transferred from the fire-pan (ûkhâ), and from which afterwards the fire of the great altar is derived. This new Gârhapatya has been raised on the site of the old (square) Âhavanîya (the so-called 'sâlâdvârya' or hall-door fire), on which the fire in the pan, the Ukhya Agni, was kindled (esha âhavanîyo vakshyamânâyâs kayanamahâveder gârhapatyo bhavati; Sây.). The pan containing this fire was then placed half a fathom south of (the centre of) the old Âhavanîya, and hence so as to stand quite close to the brick-built Gârhapatya raised in its place, and forming a circle with a diameter of one fathom. Thus this 'space of a fathom' is here quite correctly referred to as the original source of the fires of the Agnikayana.
31. For the dimensions of the Mahâvedi here referred to, see part ii, p. 111 seq.
32. That is, in the first of these seven persons or men, making up the sacrificial man (yagña-purusha), Pragâpati; that first man being the Sacrificer himself, as supplying the standard for these measures.
33. That is, the fifth region, situated in a vertical direction, this being represented by the fire-altar which rises upwards.
34. Somewhat differently Professor Delbrück, Altind. Syntax, p. 444, 'The womb does not grow in proportion with the embryo produced therein.'
35. The argument of the author apparently is, that the planned enlargement of the fire-altar is an enlargement of the child Agni, after he has been born, and does not involve an increased size of the original sacrificial ground of the Prâkînavamsa.
36. That is, of course, the Mahâvedi on which the (ordinary) fire-altar is raised, and which is enlarged in proportion to the size of the altar. The intermediate sizes of the fire-altar between the two extremes here alluded to increase each by four square 'man's lengths' (the man being measured with upstretched arms), or by one man's length on each side of the body of the altar; the largest possible altar thus measuring 101 man's lengths on each side.
37. A step, or pace (prakrama) is equal to 3 feet (pada), a foot measuring 12 finger-breadths (aṅgula),--these measures being, however (at least theoretically), relative to the Sacrificer's height.
38. That is to say, he stretches the cord along the ground from the (western) 'end of the Vedi' eastwards, and marks off on the ground three-sevenths of the cord on the eastern side, that part of the Vedi being afterwards covered by the brick-built altar, whilst the remaining space behind is required for the Sadas and Havirdhâna sheds, &c. If we take the Mahâvedi to be 108 feet long (= 36 prakramas) this would allow 15 3/8 feet for each part, or some 46 feet for the length of the part to be covered with bricks, and this measure, being equal to seven man's lengths, would allow 6 4/7 feet for a man's length (including the upstretched arms). Between the altar and the front (eastern) edge of the Vedi a space of one foot is, however, to be left.
39. That is, he stretches the cord across (north to south) and marks off the three central divisions of it as forming the hind side of the altar (leaving two-sevenths of the string free on either side). This gives 12 5/7 (out of 90) feet for each part, or 38 4/7 feet for the back, or western, side of the altar.
40. This gives 10 2/7 (out of 72) feet for each part, or 30 6/7 feet for the front, or eastern, side of the altar. The measurements here given are intended as a refinement on the usual square shape of the fire-altar.
41. Or, from the right total (sampad) which the altar ought to obtain. By paragraph 7, the altar is to be made fourteen times as large as the sevenfold one; and the latter being said to be in exact proportion with Pragâpati (in paragraph 3), the larger altar would thus show an excess of thirteen man's lengths over the rightly proportioned altar.
42. Viz. in paragraph 5.
43. That is, one of a single man's length on each side.
44. Literally, May I build for myself a body (self) with a view to (abhi) Agni; or, perhaps, 'He builds (a body) so as to become (Agni);' in which case 'abhi' of 'abhisamkinute' would have the same force as in 'abhisampadyate.' See, however, X, 2, 5, 9-12, where Sâyana explains it by 'yo yah kâmah tam sarvam âtmânam abhilakshya sampâditavân bhavati'--'He brings about (accomplishes) all that desire for his body.'
45. Or, perhaps, 'all this (taken together) is the sevenfold Brahman.'
46. In the first layer ten Prânabhrit bricks were placed along the diagonals in each of the four corners of the body of the altar (or in the intermediate quarters), and as many round the centre.
47. The Upasads (or sieges) are performed twice a day on at least three days (the regular number for ordinary one day's Soma-sacrifices) intervening between the end of the Dîkshâ (initiation) and the day of the Soma-sacrifice; see part ii, p. 105, note 1. On the first day the first layer is built between the two performances (whilst the final preparation of the altar-site, as well as the building of the Gârhapatya altar and the installation of the Ukhya Agni thereon, takes place before the morning performance of the Upasads), and on the second day the remaining layers are built.
48. For the construction in the oratio directa, see part iii, p. 34, note 2.
49. Or, they went into their shelter (pra-pad).
50. Or, austere devotion, see III, 4, 4, 27, where fasting during the Upasad days is recommended as calculated to promote religious fervour. There is also, however, the primary' meaning 'heat' implied, whence the 'heating' of the cauldron (gharma--θερμός) at the Pravargya (representing the sun) is connected with the Upasads.
51. That is, the fire-altar used at the sacrificial period (ayana) called Tâpaskita, which generally requires a full year (360 days) for the performance of the Upasads (as do also the Dîkshâ- before them, and the performance of the Soma-sacrifice after them); cf. XII, 3, 3, 10 seq.; Kâty. XIV, 5, 1.--Âsval. XII, 5, 9; Kâty. XXIV, 5, 7, however, mention a Tâpaskita which only requires four months for each of the three periods, or a year altogether, whilst the maximum duration is by Âsv. fixed at thirty-six years (twelve for each period); and by Kâty. at three years for the Upasads and a year for each of the two other ceremonies.
52. See part ii, p. 304.
53. Sâyana does not specify what sacrificial performance is intended as requiring twenty-four Upasad-days, but merely says that they are required 'kratuviseshe,' at some special kind of sacrifice. At all events, the Sacrificer would be at liberty to adopt that number of Upasad-days instead of the minimum of days prescribed, if he hoped to derive special benefit therefrom.
54. For an ordinary Ekâha, or one day's Soma-sacrifice, the Upasads may be performed for twelve days instead of the usual three days (Kâty. VIII, 2, 40). It is also the regular number of days for Ahînas (ib. XIII, i, x; Âsv. IV, 8, 15) and for most sattras.
55. That is, when the Upasads last for a whole year, as at the Tâpaskita.
56. That is, by building for his Soma-sacrifice an altar the body of which requires a whole year in being laid down, as it does in the Tâpaskita.
57. Translated literally, the sentence would run thus: 'Thus as much desire as there is in the spring season--he builds for himself a body so as to obtain all that (desire).' Only the building of an altar (body) for a whole year ensures the full fruition of sensual pleasures supplied during the year.
58. That is, these three kinds of bricks--the five Asapatnâs, and forty Virâgs being laid down on the first day, and of the twenty-nine Stomabhâgâs one each day,--the three kinds of bricks thus take one month in being laid down, after which the 'sâdanam' and 'Sûdadohas' (cf. part iii, p. 301, note 3) are performed upon them.
59. Viz. after the twenty-eight days of the twelfth month two days remain to make up the year, so that the (first) Sutyâ day (pressing day) takes place after the expiry of a full year.
60. The Visvagit, as usually performed, is an Agnishtoma sacrifice, the twelve Stotras of which are chanted in three different stomas or hymn-forms, viz. the first four in the trivrit (nine-versed), the next four in the pañkadasa (fifteen-versed), and the last four in the saptadasa (seventeen-versed) stoma. For the stotriya-texts see Tândya-Br. XVI, 5, 1 seq. It is closely united with the Abhigit Soma-day--the stotras of which are performed in four stomas, viz. three in each of those used for the Visvagit, and the last three in the ekavimsa, or twenty-one-versed, stoma--with which it may, indeed, be combined in one and the same performance; and both form part of the sacrificial session called Gavâm ayanam (part ii, p. 427). The Visvagit (as well as the Abhigit) may, however, also be performed as an Atirâtra instead of Agnishtoma, and in that case the sequence of Stomas is entirely different, their order being as follows: the first four stotras are performed in the first four stomas (trivrit, pañkadasa, saptadasa, ekavimsa); the next four stotras in the four stomas beginning with the second stoma (up to trinava), and the next four stotras in the four stomas beginning with the third stoma (up to trayastrimsa). Of the three Ukthastotras, the first is performed in the trinava, and the two others in the ekavimsa; the Shodasin in its own (ekavimsa) form; the night-chants in the pañkadasa; and the twilight-chant in the trivrit-stoma. See Tândya-Br. XX, 9.
61. On 'sarvaprishtha' Soma-days, see part iii, introduction, pp. xx seq.
62. As an equivalent for one's 'whole property (sarvavedasa, sarvasva),' Kâtyâyana (XXII, 2, 26. 27) enumerates 'cows, oxen, ploughs, sacks of corn (or corn-sacks), pairs of slaves, waggons, animals for riding, houses (or sheds), and couches.' For other similar enumerations, see A. Weber, Omina and Portenta (Abb. of Berl. Acad. 1858), p. 398.
63. Thus Sâyana--tad etat sarvam âyur iti sarvapadasyârtham âha, dîrgham anantam hi.
64. Literally, 'conducive to the world,' or, perhaps, 'conducive to a place (in yonder world).' Sâyana interprets it by--his death is 'alokyam,' that is, not procuring the world consisting of immortality. Some such meaning as '(such conduct) is not world-winning' seems to be implied by the words which follow.
65. The five layers contain five sets of two such bricks, each representing the two months of the respective season; except the third layer, which contains four such bricks, only, however, of half the thickness of the others.
66. According to Sâyana, this refers to the fifty Prânabhrits in the first, and to the forty Virâgs, five Nâkasads, and five Pañkakûdâs in the fifth layer.
67. That is, according to Sâyana, all Soma-sacrifices,--ekâhas, ahînas, sattras, &c. In this case we should perhaps translate, 'down to the Agnihotra,' that being the simplest kind of Soma-sacrifice.
68. This meaning is assigned by Sâyana to 'kalkushî' (= manibandhâratnî); it cannot mean here 'the two wrists' (? 'kalyusha,' Mon. Will. Dict.), as both must be parts of the same limb.
69. Viz. X, 2, 2, 1. 5 (VI, 1, 1, 1 seq.).
70. Or, perhaps, goodness, excellence (srî).
71. According to Sâyana, this is an etymological play on the word 'srî' (well-being, contentment, peace), as connected with the verb 'sri'--sriyanti nivasanty asmin kâla iti râtrih srîsabdavâkyâ. Cf. II, 3, 1, 3, where, with the Kânva, we have to read, 'ilitâ hi sere (serate, K.) samgânâh'--'for (when the sun has set) those who are at variance with one another lie quiet (together).'
72. Viz. inasmuch as they enclose the altar, and protect it on all sides. Cf. VII, 1, 1, 12 seq., where the enclosing-stones are said to represent the womb in which the embryo Agni is contained; and are also compared with the ocean which flows round the earth like a protecting moat.
YOU MAY ALSO LIKE
