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The Satapatha Brahmana: Tenth Kânda, Third Adhyâya
First Brâhmana
1. The Gâyatrî is the breath (of Pragâpati, the altar), the Ushnih the eye, the Anushtubh the voice, the Brihatî the mind, the Paṅkti the ear; the Trishtubh is that generative breath; and the Gagatî that downward breathing;--these are the seven metres increasing by four (syllables) each1, which are produced in Agni (the fire-altar).
2. 'The Gâyatrî is the breath,'--thus, whatever power, whatever vigour there is in the breath that is this one thousand; and to the breath, indeed, this vigour belongs; for were the breath of him who builds it to pass away, this fire-altar, assuredly, would not be built: by this its form that (altar) becomes built (so as to contain) a thousand Gâyatrîs.
3. 'The Ushnih is the eye,'--thus, whatever power, whatever vigour there is in the eye that is this one thousand; and to the eye, indeed, this vigour belongs, for were the eye-sight of him who builds it to pass away, this fire-altar, assuredly, would not be built: by this its form that (altar) becomes built (so as to contain) a thousand Ushnihs.
4. 'The Anushtubh is the voice,'--thus, whatever power, whatever vigour there is in the voice that is this one thousand; and to the voice, indeed, this vigour belongs, for were the voice of him who builds it to pass away, this fire-altar, assuredly, would not be built: by this its form that (altar) becomes built (so as to contain) a thousand Anushtubhs.
5. 'The Brihatî is the mind,'--thus, whatever power, whatever vigour there is in the mind that is this one thousand; and to the mind, indeed, this vigour belongs, for were the mind of him who builds it to pass away, this fire altar, assuredly, would not be built: by this its form that (altar) becomes built (so as to contain) a thousand Brihatîs.
6. 'The Paṅkti is the ear,'--thus, whatever power, whatever vigour there is in the ear that is this one thousand; and to the ear, indeed, this vigour belongs, for were the power of hearing of him who builds it to pass away, this fire-altar, assuredly, would not be built: by this its form that (altar) becomes built (so as to contain) a thousand Paṅktis.
7. 'The Trishtubh is that generative (life-giving) breath,'--thus, whatever power, whatever vigour there is in that breath, that is this one thousand; and to that breath, indeed, this vigour belongs, for were that breath of him who builds it to become disordered, this fire-altar, assuredly, would not be built: by this its form that (altar) becomes built (so as to contain) a thousand Trishtubhs.
8. 'And the Gagatî is that downward breathing,'--thus, whatever power, whatever vigour there is in that breathing, that is this one thousand; and to that breathing, indeed, this vigour belongs, for were that breathing of him who builds it to become disordered, this fire-altar, assuredly, would not be built: by this its form that (altar) becomes built (so as to include) a thousand Gagatîs.
9. Now, these seven metres which increase by four (syllables) successively, and are firmly established in one another, are those seven vital airs2 in man, firmly established in one another: thus, by as much as the number of metres he utters has that (altar) of him who knows this, prayers uttered upon it in metre after metre, or hymns chanted, or sastras recited, or (bricks) laid down upon it.
Second Brâhmana
1. As to this they say, 'What metre and what deity are the head of the fire-altar?' The metre Gâyatrî and the deity Agni are its head.
2. 'What metre and what deity are its neck?' The metre Ushnih and the deity Savitri are its neck.
3. 'What metre and what deity are its spine?' The metre Brihatî and the deity Brihaspati are its spine.
4. 'What metre and what deity are its wings?' The metres Brihat and Rathantara and the deities Heaven and Earth are its wings.
5. 'What metre and what deity are its waist?' The metre Trishtubh and the deity Indra are its waist.
6. 'What metre and what deity are its hips?' The metre Gagatî and the deity Âditya (the sun) are its hips.
7. 'What metre and what deity are the vital air whence the seed flows?' The metre Atikhandas and the deity Pragâpati.
8. 'What metre and what deity are that downward vital air?' The metre Yagñâyagñiya and the deity Vaisvânara.
9. 'What metre and what deity are the thighs?' The metre Anushtubh and that deity, the Visvedevâh, are the thighs.
10. 'What metre and what deity are the knees?' The metre Paṅkti and that deity, the Maruts, are the knees.
11. 'What metre and what deity are the feet?' The metre Dvipadâ and the deity Vishnu are the feet.
12. 'What metre and what deity are the vital airs?' The metre Vikhandas and the deity Vâyu (the wind) are the vital airs.
13. 'What metre and what deity are the defective and redundant parts?' The metre (of the verse) wanting a syllable (or syllables) and that deity, the waters, are the defective and redundant parts. This, then, is the knowledge of the body (of the altar), and suchlike is the deity that enters into this body; and, indeed, there is in this (sacrificial performance) no other prayer for the obtainment of heavenly bliss3.
Third Brâhmana
1. Dhîra Sâtaparneya once on a time repaired to Mahâsâla4 Gâbâla. He said to him, 'Knowing what5, hast thou come to me?'--'Agni (the fire) I know.'--'What Agni knowest thou?'--'Speech.'--'What becomes of him who knows that Agni?'--'He becomes eloquent6,' he said, 'speech does not fail him.'
2. 'Thou knowest Agni,' he said; 'knowing what (else) hast thou come to me?'--'Agni I know.'--'What Agni knowest thou?'--'The Eye.'--'What becomes of him who knows that Agni?'--'He becomes seeing,' he said; his eye does not fail him.'
3. 'Thou knowest Agni,' he said; 'knowing what hast thou come to me?'--'Agni I know.'--'What Agni knowest thou?'--'The Mind.'--'What becomes of him who knows that Agni?'--'He becomes thoughtful,' he said; 'his mind does not fail him.'
4. 'Thou knowest Agni,' he said; 'knowing what hast thou come to me?'--'Agni I know.'--'What Agni knowest thou?'--'The Ear.'--'What becomes of him who knows that Agni?'--'He becomes hearing,' he said; 'his ear does not fail him.'
5. 'Thou knowest Agni,' he said; 'knowing what hast thou come to me?'--'Agni I know.'--'What Agni knowest thou?'--'The Agni who is everything here, him I know.'--On (hearing) this said, he stepped down to him and said, 'Teach me that Agni, sir!'
6. He said,--Verily, that Agni is the breath; for when man sleeps, speech passes into the breath, and so do the eye, the mind, and the ear; and when he awakes, they again issue from the breath. Thus much as to the body.
7. Now as to the deity. That speech verily is Agni himself; and that eye is yonder sun; and that mind is that moon; and that ear is the quarters; and that breath is the wind that blows here.
8. Now, when that fire goes out, it is wafted up in the wind (air), whence people say of it, 'It has expired7,' for it is wafted up in the wind. And when the sun sets it enters the wind, and so does the moon; and the quarters are established in the wind, and from out of the wind they issue again. And when he who knows this passes away from this world, he passes into the fire by his speech, into the sun by his eye, into the moon by his mind, into the quarters by his ear, and into the wind by his breath; and being composed thereof, he becomes whichever of these deities he chooses, and is at rest.
Fourth Brâhmana
1. Svetaketu Âruneya8, once upon a time, was about to offer sacrifice. His father said to him, 'What priests hast thou chosen to officiate?' He said, 'This Vaisvâvasavya here is my Hotri.' He asked him, 'Knowest thou, Brâhmana Vaisvâvasavya,--
2. The four great (things)?'--'I know them, sir,' he said.--'Knowest thou the four great ones of the great?'--'I know them, sir,' he said.--'Knowest thou the four rites (vrata)?'--'I know them, sir,' he said.--'Knowest thou the four rites of rites?'--'I know them, sir,' he said.--'Knowest thou the four relating to Ka9?'--'I know them, sir,' he said.--'Knowest thou the four deepest of those relating to Ka10?'--'I know them, sir,' he said.--'Knowest thou the four flames11?'--'I know them, sir,' he said.--'Knowest thou the four flames of flames?'--'I know them, sir,' he said.
3. 'Knowest thou the Arka12?'--'Nay, but thou wilt teach us13, sir!'--'Knowest thou the two Arka-leaves?'--'Nay, but thou wilt teach us, sir!'--'Knowest thou the two Arka-flowers?'--'Nay, but thou wilt teach us, sir!'--'Knowest thou the two pod-leaves14 of the Arka?'--'Nay, but thou wilt teach us, sir!'--'Knowest thou the two coops15 of the Arka?'--'Nay, but thou wilt teach us, sir!'--'Knowest thou the Arka-grains?'--'Nay, but thou wilt teach us, sir!'--'Knowest thou the bulge16 of the Arka?'--'Nay, but thou wilt teach us, sir!'--'Knowest thou the root of the Arka?'--'Nay, but thou wilt teach us, sir!'
4. Now, when he said, 'Knowest thou the four great (things)? Knowest thou the four great of the great?'--the great one is Agni (the fire), and the great (thing) of that great one are the plants and trees, for they are his food; and the great one is Vâyu (the wind), and the great (thing) of that great one are the waters, for they are his (the wind's) food; and the great one is Âditya (the sun), and the great (thing) of that great one is the moon, for that is his food; and the great one is Man, and the great (thing) of that great one is cattle, for they are his food:--these are the four great things, these the four great of the great;--these are the four rites, these the four rites of rites;--these are the four relating to Ka, these the four deepest relating to Ka;--these are the four flames, these the four flames of flames.
5. And when he said, 'Knowest thou the Arka?' he thereby meant man;--'Knowest thou the two Arka-leaves?' he thereby meant his ears;--'Knowest thou the two Arka-flowers?' he thereby meant his eyes;--'Knowest thou the pod-leaves of the Arka?' he thereby meant his nostrils;--'Knowest thou the two coops of the Arka?' he thereby meant his lips;--'Knowest thou the Arka-grains?' he thereby meant his teeth;--'Knowest thou the bulge of the Arka?' he thereby meant his tongue;--'Knowest thou the root of the Arka?' he thereby meant his food. Now that Arka, to wit, man, is Agni; and verily, whoso regards Agni as the Arka and the man, in his (altar-) body that Agni, the Arka, will be built up even through the knowledge that 'I here am Agni, the Arka.'
Fifth Brâhmana
1. Now, the Yagus, indeed, is he who blows here, for even whilst passing along he (Vâyu, the wind) generates (vivifies) everything here, and after him passing along everything is generated: this is why the Yagus is no other than Vâyu.
2. And the course17 (gûh) is this space, to wit, this air18, for along this space it (the wind) courses; and the Yagus is both the wind and the air--the 'yat' and the 'gûh'--whence (the name) Yagus. And the 'yat' (that which goes) is this (Adhvaiyu)19, for when he 'goes' on (performing), the Rik and Sâman carry that Yagus established on the Rik and Sâman. Hence the Adhvaryu performs his work with the very same Grahas (cups of Soma), (while) there are each time20 different stotras (chants) and sastras (recitations): it is just as if, after driving with a first pair (of horses), one drives with a second pair.
3. Now Agni is in front21 (puras), for placing Agni in front (of them) these creatures attend upon him; and the sun is motion (karana), for as soon as he rises everything here moves about. Such is the Yagus with the preparatory performance (puraskarana22) as regards the deities.
4. Now as regards the body. The Yagus is the breath, for whilst moving (yat) it generates (vivifies) everything here, and along with the moving breath birth takes place here: hence the Yagus is the breath.
5. And this course (gûh) is space--this space which is inside the body--for along this space it (the breath) courses; and the Yagus is both the breath and space,--the 'yat' and the 'gûh': hence 'yagus.' And the 'yat' (moving) is the breath, for the breath moves.
6. The Yagus, indeed, is food, for by food one is produced, and by food one moves. And food carries along that Yagus established on food, whence even different food is introduced into the same (channel of the) breath.
7. And the Mind is in front (puras), for the mind is the first of vital airs; and the eye is motion (karana), for it is in accordance with the eye that this body moves. Such is the Yagus with the preparatory performance, firmly established both as regards the deity and the body; and, indeed, whosoever thus knows this Yagus with the preparatory performance to be firmly established both as regards the deity and the body,--
8. He, indeed, reaches successfully the end of the sacrifice, unscathed and uninjured: he who knows this becomes the first, the leader (pura-etri), of his own people, an eater of food (i.e. prosperous), and a ruler.
9. And if any one strives to become a rival23 among his own people to one who knows this, he does not satisfy his dependants; but, indeed, only he satisfies his dependants, who is faithful24 to that one and who, along with him, strives to support his dependants.
10. And this is the greatest Brahman (n., mystic science), for than this there is no thing greater; and, he who knows this, being himself the greatest, becomes the highest among his own people.
11. This Brahman has nothing before it and nothing after it25; and whosoever thus knows this Brahman to have nothing before it and nothing after it, than he there is no one higher among his equals in station; and ever higher will be the descendants that spring from him. Wherefore, if any one would be greater than he, let him reverentially approach the regions in front (to the eastward) of that one in this way, and he will do him no injury26.
12. But, indeed, the mystic import (upanishad) is the essence of this Yagus; and thus, if, with ever so small a yagus-formula, the Adhvaryu draws a cup of Soma, that (essence) is equal to both the Stotra and the Sastra, and comes up to both the Stotra and the Sastra: hence, however small the essence (flavour) of food, it benefits (renders palatable) the whole food, and pervades the whole food.
13. Satiation (contentment), doubtless, is the successful issue thereof (to wit, of food, and the Yagus): hence when one is satiated by food he feels like one who has succeeded. And joy, the knowledge thereof (viz. of the essence, the mystic import), is its soul (self); and, assuredly, all the gods are of joyful soul; and this, the true knowledge, belongs to the gods alone,--and, indeed, whosoever knows this is not a man, but one of the gods.
14. And Priyavrata Rauhinâyana, knowing this (truth), once spake unto the blowing wind, 'Thy soul27 is joy: blow thou either hither or thither!' and so, indeed, it now blows. Wherefore, if one desire to invoke any blessing from the gods, let him approach them with this, 'Your soul is joy,--my wish is such and such: let it be fulfilled unto me!' and whatever the wish he entertains, it will be fulfilled to him; for, assuredly, he who knows this attains this contentment, this successful issue, this joy, this soul.
15. This Yagus is silent28, indistinct; for the Yagus is the breath, and the breath is of silent (secret) abode; and if any one were to say of that (Adhvaryu) who pronounces (the Yagus) distinctly, 'He has uttered distinctly the indistinct deity: his breath shall fail him!' then that would, indeed, come to pass.
16. And, assuredly, he who knows the indistinct (secret) manifestation of this (Yagus) becomes manifest in fame and glory. Silently the Adhvaryu draws the cup of Soma with the (muttered) Yagus, and, when drawn and deposited, it becomes manifest;--silently he builds the fire-altar with the Yagus, and, when built and completed, it becomes manifest;--silently he takes out (material for) the oblation with the Yagus, and, when cooked and ready (for offering), it becomes manifest: thus, whatever he performs silently, when performed and completed, it becomes manifest. And, assuredly, he who thus knows this secret manifestation of this (Yagus) becomes manifest in fame, and glory, and sanctity; and quickly, indeed, he becomes known: he becomes the Yagus itself, and by the Yagus people call him29.
Footnotes
1. The Gâyatrî verse consists of twenty-four syllables; and each of the following increases by four syllables, the Gagatî consisting of 4 × 12, or forty-eight syllables.
2. Viz. those enumerated in the preceding paragraphs, including those passing through the eye, ear, &c.
3. Atrâgnau lokyatâyai punyalokâvâptaye anyâ uktavyatiriktâ âsîh prârthanâ nâsti. Sâyana.
4. Literally, one who keeps a large house, a lord. Sâyana, however, treats it as a proper name.
5. That is, 'with what knowledge.'
6. Or, perhaps, possessed of a good voice. To be 'vâgmin' is enumerated among the necessary qualifications of the officiating priest by Lâty. I, 1, 6, where the commentator, however, explains the term either as 'ready of speech (vaktum samarthah),' or as 'using correct, or elegant, speech (samskritavâk).'
7. Literally, 'it has blown out, or up.'
8. That is, grandson of Aruna (Aupavesi), and son of (Uddâlaka) Âruni (II, 3, I, 35. 34; IV, 5, 7, 9).
9. Sâyana takes 'kya' to mean 'those useful to, or pleasing to (hita), Ka, i.e. Pragâpati.'
10. Literally, 'the four Kya of the Kya.' For more symbolical speculation on these terms, see X, 4, 1, 4.
11. Or, fires (arka), used of the sun, the fire and the lightning, as well as of the Arka plant. Sâyana, however, here explains 'arkâh' by 'arkanîyâh,' 'worthy of being praised, or honoured.'
12. That is, the Arka plant (Calotropis gigantea), apparently so called (= 'arka,' lightning) from the wedge-like shape of its leaves. Cf. IX, 1, 1, 4, where the leaf is used in offering the Satarudriya oblations. The other meanings of 'arka,' especially that of 'flame, fire,' however, are likewise implied in these mystic speculations.
13. Or, simply, 'Thou wilt tell us, then (atha vai), sir.'
14. ? Or, the pods, sheaths; arkakosyau kosyâkâre phale (or putake). Sâyana.
15. ? Or, 'seas' (samudra). Sâyana explains it as two opened 'lip-parts' at the top of the Arka-pod (arkakosâgre vidalitaushthabhâgau).
16. That is, according to the St. Petersb. Dict., 'the globular, cake-shaped, hardened cicatrix of the Calotropis gigantea.' Sâyana explains it by, 'arkakosamadhye vistarena (? v. l. gihvâstârana-) vartamânâ tûlî.'
17. 'Gûh' would rather seem to mean 'the urger, or speeder.'
18. 'Yad idam antariksham,' perhaps, with the double sense--'this air is the "yat (the going, moving thing)"'--made use of in the sequel. The construction, however, is not quite clear. Sâyana explains: ayam evâkâso gûr iti; gu iti sautro dhâtur gatyarthah; yad idam pratîyamânam antariksham asti tad eva gûr iti; yad evokyate--etam âkâsam anulakshya gavate, vâyur gakkhati, vâyugavamâdakarana--tvâg gûr âkâsah.
19. Or, whence (the name) Yagus, to wit, this (Adhvaryu).
20. That is, in different Soma-sacrifices.
21. Literally, apparently, 'The in-front is Agni.'
22. This term, literally, 'moving in front,' seems virtually to imply the entire manual work connected with the sacrifice, and which, along with the muttering of the Yagus-formulas, forms the official duty of the Adhvaryu. It would thus include all the sacrificial performances prior to the muttering of a Yagus, as the finishing or consecratory rite. For a somewhat similar discussion, see IV, 6, 7, 20. 21. The commentary introduces the present discussion thus: atha brâhmanâparanâmadheyasya puraskaranasabdasya pûrvavan nirvakanapurahsaram adhidaivam artham âha.
23. Or, tries to make opposition, as Sâyana takes it--yah purushah sveshu madhye evamvidam uktavidyâm gânânam purusham pratibubhûshati (!) prâtikûlyam âkaritum ikkhati.
24. Thus 'anu-bhû' is taken by the St. Petersb. Dict. ('to serve, be helpful to'), and by Sâyana--'yas tv evamvidam anukûlayet sa poshyân poshayitum saknoti.'
25. Sâyana seems to take 'aparavat' in the sense of 'it has (only) something after it'--srashtavyagagadrûpâparavat--and the use of the word 'aparapurushâh (descendants)' immediately after might indeed seem to favour that interpretation.
26. The MISS. of the commentary (I. O. 613. 149) are unfortunately not in a very satisfactory condition:--sa yo haitad iti, evam upâsîtety arthah; yadi vedituh sakâsât gyâyasah purushasya sadbhâve tadâ svayam bâdhyo bhavatîty âsaṅkya tasmâd adhikapurushâd adhikam (akhâdikât B) [vastu disyopâsîtavyam (!) ity âha, yoऽsmâg gyâyân iti; yadi asmâd upâsakât yoऽdhikah syât tarhi tasmâd adhikât, om. B] disah pûrvâ ity upâsîta; tatah gyâyasoऽpi gyâya-upâsane svasyâdhikyât bâdhako nâstity arthah. The commentary would thus seem to take it to mean that by showing reverence to something before, or higher than, his rival, he would turn aside his schemes.
27. Or, thine own self, thy nature--tavâtmâ svarûpam. Sâyana.
28. That is, pronounced in an undertone, muttered.
29. Yagushaivainam âkakshata iti gñâtrigñeyayor abhedopakârena tasya vidusha eva yaguh tasya vyavahâryatvam bhavatîty arthah. Sâyana.
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