Philosophy and Religion / Satapatha Brahmana

The Satapatha Brahmana: Eighth Kânda, Fourth Adhyâya

The fourth layer.

First Brâhmana

1. He lays down the fourth layer. For the gods having laid down the third layer, now ascended; but, the third layer being the air; it was the air which, having completed it, they ascended.

2. They spake, 'Meditate ye!' whereby, indeed, they meant to say, 'Seek ye a layer! Seek ye (to build) from hence upwards!' Whilst meditating, they saw that fourth layer, (to wit) what is above the air and below the heavens; that world was to their minds, as it were, unstable and unsettled.

3. They said to the Brahman, 'We will lay thee down (or, set thee up) here!'--'What will therefrom accrue to me?'--'Thou shalt be the highest of us!'--'So be it!' They accordingly laid the Brahman down here, whence people say that the Brahman is the highest of gods. Now, by this fourth layer these two, heaven and earth, are upheld, and the fourth layer is the Brahman, whence people say that heaven and earth are upheld by the Brahman. He lays down the Stomas (hymn-forms)¹: the stomas being the vital airs, and the Brahman also being the vital airs, it is the Brahman he thereby lays down.

4. And, again, as to why he lays down the Stomas. The gods, at that time, said to Pragâpati, 'We will lay thee down here! So be it!' He did not say, 'What will therefrom accrue unto me?' but whenever Pragâpati wished to obtain anything from the gods, they said, 'What will therefrom accrue to us?' And hence even now if a father wishes to obtain anything from his sons, they say, 'What will therefrom accrue unto us?' and when the sons (wish to obtain anything) from the father, he says, 'So be it!' for in this way Pragâpati and the gods used of old to converse together. He lays down the Stomas: the stomas being the vital airs, and Pragâpati also being the vital airs, it is Pragâpati he thus lays down.

5. And, again, as to why he lays down the Stomas. Those vital airs, the Rishis², that saw this fourth layer³, and who stepped nigh with that essential element (of the altar), are these (vital airs): it is them he now lays down. He lays down the Stomas:--the stomas being the vital airs, and the Rishis also being the vital airs, it is the Rishis he thus lays down.

6. And, again, as to why he lays down the Stomas. When Pragâpati had become relaxed (disjointed), the gods took him and went away. Vâyu, taking that (part) of him which was above the waist and below the head, kept going away from him, having become the deities and the forms of the year.

7. He spake to him, 'Come to me and restore to me that wherewith thou hast gone from me!'--'What will therefrom accrue unto me?'--'That part of my self shall be sacred unto thee!'--'So be it!' thus Vâyu restored that unto him.

8. Those eighteen (bricks⁴) which there are at first, are that very (part) of his (Pragâpati's) body; and when he places them in this (layer), he thereby restores to him that (part) of his body which these (form): therefore he places them in this (layer). He lays down the Stomas: the stomas being the vital airs, and Vâyu (the wind) also being the vital airs, it is Vâyu he thus lays down.

9. In front he lays down one, with (Vâg. S. XIV, 23), 'The swift one, the Trivrit!' he therewith lays down that hymn-form which is trivrit (threefold, or thrice-three-versed). And as to why he calls it 'the swift one,' it is because this, indeed, is the swiftest of stomas. But the swift threefold one, doubtless, is Vâyu: he exists in these three worlds. And as to why he calls him 'the swift one,' it is because he is the swiftest of all beings: being (or, in the form of) Vâyu it remained in front,--it is that form he now lays down,

10. [The back one⁵, with], 'The bright one⁶, the Pañkadasa!' he therewith lays down that hymn-form which is fifteenfold (fifteen-versed). And when he calls it 'the bright one,' it is that the bright one is the thunderbolt, and the thunderbolt is fifteenfold. But the bright, fifteenfold one, doubtless, also is the Moon: he waxes during fifteen days, and wanes during fifteen days. And as to his calling him 'the bright one,' the Moon indeed shines: being the Moon it remained on the right side,--it is that form he now lays down.

11. [The left (north) one, with], 'The (aerial) space, the Saptadasa!' he therewith lays down that hymn-form which is seventeenfold. And as to his calling it 'the space,'--the (aerial) space is Pragâpati, and the seventeenfold one is Pragâpati. But indeed the seventeenfold space also is the year: in it there are twelve months and five seasons. And as to his calling it space, the year indeed is space: being space, it remained on the left side,--it is that form he now lays down.

12. [The right (south) one, with], 'The upholder, the Ekavimsa!' he therewith lays down that hymn-form which is twenty-one-fold. And as to his calling it 'the upholder,'--the upholder means a foothold, and the Ekavimsa is a foothold. But indeed the twenty-one-fold upholder also is yonder sun: to him belong the twelve months, the five seasons, these three worlds, and yonder sun himself is the upholder, the twenty-one-fold. And as to his calling him 'the upholder,'--when he sets everything here holds its peace: being the sun, it remained at the back,--it is that form he now lays down; and the forms of the year he lays down.

13. 'Speed, the Ashtâdasa!' he therewith lays down that hymn-form which is eighteenfold. Now, speed, the eighteenfold one, doubtless, is the year: in it there are twelve months, five seasons, and the year itself is speed, the eighteenfold. And as to his calling it 'speed,' the year indeed speeds all beings: it is that form he now lays down.

14. 'Heat, the Navadasa!' he therewith lays down that hymn-form which is nineteenfold. But heat, the nineteenfold one, doubtless, is the year: in it there are twelve months, six seasons, and the year itself is heat, the nineteenfold. And as to his calling it 'heat,' the year indeed burns all beings: it is that form he now lays down.

15. 'Victorious assault, the Savimsa!' he therewith lays down that hymn-form which is twentyfold. But victorious assault, the twentyfold one, doubtless, is the year: in it there are twelve months, seven seasons, and the year itself is victorious assault, the twentyfold. And as to why he calls it 'victorious assault,' the year indeed assails all beings: it is that form he now lays down.

16. 'Vigour, the Dvâvimsa!' he therewith lays down that hymn-form which is twenty-two-fold. But vigour, the twenty-two-fold one, doubtless is the year: in it there are twelve months, seven seasons, the two, day and night, and the year itself is vigour, the twenty-two-fold. And as to why he calls it 'vigour,' the year is indeed the most vigorous of all existing things: it is that form he now lays down.

17. 'The array, the Trayovimsa!' he therewith lays down that hymn-form which is twenty-three-fold. But array, the twenty-three-fold one, doubtless, means the year: in it there are thirteen months, seven seasons, the two, day and night, and the year itself is the array, the twenty-three-fold. And as to his calling it 'array,' the year is indeed arrayed over all beings: it is that form he now lays down.

18. 'The womb, the Katurvimsa!' he therewith lays down that hymn-form which is twenty-four-fold. But the womb, the twenty-four-fold one, doubtless, is the year: in it there are twenty-four half-months. And as to his calling it 'the womb,' the year is indeed the womb of all beings: it is that form he now lays down.

19. 'The embryos, the Pañkavimsa!' he therewith lays down that hymn-form which is twenty-five-fold. But the embryos, the twenty-five-fold one, doubtless; is the year: in it there are twenty-four half-months, and the year itself is the embryos, the twenty-five-fold. And as to his calling it 'the embryos,'--the year, as an embryo, in the shape of the thirteenth month, enters the seasons: it is that form he now lays down.

20. 'Strength, the Trinava!' he therewith lays down that hymn-form which is thrice ninefold. And as to his calling it 'strength,'--strength (ogas) means the thunderbolt (vagra), and the Trinava is a thunderbolt. But strength also means the year: in it there are twenty-four half-months, the two, day and night, and the year itself is strength, the thrice-ninefold. And as to his calling it 'strength,' the year indeed is the strength of all beings: it is that form he now lays down.

21. 'Design, the Ekatrimsa!' he therewith lays down that hymn-form which is thirty-one-fold. But design, the thirty-one-fold, doubtless, means the year: in it there are twenty-four half-months, six seasons, and the year itself is design, the thirty-one-fold. And as to his calling it 'design,' the year indeed designs (makes, forms) all beings: it is that form he now lays down.

22. 'The foundation, the Trayastrimsa!' he therewith lays down that hymn-form which is thirty-three-fold. And as to why he calls it 'the foundation,' the thirty-three-fold is indeed a foundation. But indeed the foundation, the thirty-three-fold, also is the year: in it there are twenty-four half-months, six seasons, the two, day and night, and the year itself is the foundation, the thirty-three-fold. And as to his calling it 'the foundation,' the year is indeed the foundation of all beings: it is that form he now lays down.

23. 'The range of the ruddy one, the Katustrimsa!' he therewith lays down that hymn-form which is thirty-four-fold. But the range of the ruddy one (the sun), the thirty-four-fold one, doubtless, is the year: in it there are twenty-four half-months, seven seasons, the two, day and night, and the year itself is the range of the ruddy one, the thirty-four-fold. And as to his calling it 'the range of the ruddy one,' the range of the ruddy one, doubtless, means supreme sway, and the thirty-four-fold one means supreme sway: it is that form he now lays down.

24. 'The firmament, the Shattrimsa!' he therewith lays down that hymn-form which is thirty-six-fold. But the firmament, the thirty-six-fold one, doubtless, is the year: in it there are twenty-four half-moons, and twelve months. And as to why he calls it 'the firmament' (nâkam), it is because there is no pain (na akam) for whosoever goes there. And the firmament indeed is the year, the heavenly world is the year: it is that form he now lays down.

25. 'The revolving sphere, the Ashtâkatvârimsa!' he therewith lays down that hymn-form which is forty-eight-fold. But the revolving sphere, the forty-eight-fold, doubtless, is the year: in it there are twenty-six half-months, thirteen months, seven seasons, and the two, day and night. And as to his calling it 'the revolving sphere,' from the year all creatures indeed are evolved: it is that form he now lays down.

26. 'The stay, the Katushtoma!' he therewith lays down the chant of praise consisting of four stomas⁷. And as to his calling it 'the stay,'--stay means support, and the Katushtoma is a support. But the stay, the Katushtoma, doubtless, is Vâyu (the wind), for he sings from all those four quarters. And as to his calling him 'the stay,'--stay means support; and the wind indeed is the support of all beings: it is that form he now lays down. The wind he places first and last: by the wind he thus encloses all these beings on both sides.

27. These, then, are eighteen bricks he lays down; this makes two Trivrits,--the Trivrit being breath, and breath being wind, this layer is Vâyu.

28. And as to why there are eighteen,--the year is eighteenfold: twelve months and six seasons. And Pragâpati indeed is the year, Pragâpati is eighteenfold: as great as Agni is, as great as is his measure, so great he makes it when he lays it down.

Second Brâhmana

1. He then lays down the Spritah⁸ (freeing bricks). For when that (part) of his body had been restored, Pragâpati became pregnant with all beings: whilst they were in his womb, evil, death, seized them.

2. He spake to the gods, 'With you I will free all these beings from evil, from death⁹!'--'What will accrue unto us therefrom?'--'Choose ye!' said he.--'Let there be a share for us!' said some to him. 'Let lordship be unto us!' said others. Having bestowed a share on some, and lordship on others, he freed all beings from evil, from death; and inasmuch as he freed (spri) them, therefore (those bricks are called) 'Spritah.' And in like manner does this Sacrificer, by bestowing a share on some, and lordship on others, now free all beings from evil, from death; and hence (the word) 'spritam (freed)' recurs with all of them.

3. [He lays them down¹⁰, with, Vâg. S. XIV, 24-26], Agni's share thou art, Dîkshâ's lordship!'--Dîkshâ, doubtless, is Speech: having bestowed a share on Agni, he bestows lordship on Speech;--'the Brahman is freed; the Trivrit-stoma!'--by means of the thrice-threefold hymn-form he freed the Brahman (priesthood) for living beings from evil, from death.

4. 'Indra's share thou art, Vishnu's lordship!'--Having bestowed a share on Indra, he bestowed lordship on Vishnu;--'the Kshatra is freed; the Pañkadasa-stoma!'--by means of the fifteenfold hymn-form he freed the Kshatra (nobility) for living beings from evil, from death.

5. 'The man-viewers’ share thou art, the creator's lordship!'--the man-viewers, doubtless, are the gods: having bestowed a share on the gods, he bestowed lordship on the creator;--'the birthplace is freed, the Saptadasa-stoma!'--the birthplace, doubtless, is the peasantry: by means of the seventeenfold hymn-form he frees the peasantry for living beings from evil, from death.

6. 'Mitra's share thou art, Varuna s lordship!'--Mitra, doubtless, is the out-breathing, and Varuna the down-breathing: having bestowed a share on the out-breathing, he bestowed lordship on the down-breathing;--'heaven's rain, the wind is freed; the Ekavimsa-stoma!'--by means of the twenty-one-fold hymn-form he frees both rain and wind for living beings from evil, from death.

7. 'The Vasus’ share thou art, the Rudras' lordship!'--having bestowed a share on the Vasus, he bestowed lordship on the Rudras;--'the four-footed is freed, the Katurvimsa-stoma!'--by means of the twenty-five-fold hymn-form he freed the four-footed for living beings from evil, from death.

8. 'The Âdityas’ share thou art, the Maruts’ lordship!'--having bestowed a share on the Âdityas, he bestowed lordship on the Maruts;--'the embryos are freed, the Pañkavimsa-stoma!'--by means of the twenty-five-fold hymn-form he freed the embryos for living beings from evil, from death.

9. 'Aditi's share thou art, Pûshan's lordship!'--Aditi, doubtless, is this (earth): having bestowed a share on her, he bestowed lordship on Pûshan,--'vigour is freed; the Trinava-stoma!' by means of the thrice-ninefold hymn-form he freed vigour for living beings from evil, from death.

10. 'God Savitri's share thou art, Brihaspati's lordship!'--having bestowed a share on the god Savitri, he bestows lordship on Brihaspati;--'the facing quarters are freed, the Katushtoma!'--by means of the chant of praise consisting of four stomas he freed all the (four) quarters for living beings from evil, from death.

11. 'The Yavas’ share thou art, the Ayavas’ lordship!'--the Yavas, doubtless, are the first (light) fortnights, and the Ayavas the latter (dark) fortnights, for these gain (yu) and obtain (â-yu) everything here¹¹: having bestowed a share on the first fortnights, he bestowed lordship on the latter fortnights;--'the creatures are freed, the Katuskatvârimsa-stoma!'--by means of the forty-four-fold hymn-form he freed all creatures from evil, from death.

12. 'The Ribhus’ share thou art, the All-gods’ lordship!'--having bestowed a share on the Ribhus, he bestowed lordship on the Visve-Devâh;-- 'the living being is freed, the Trayastrimsa-stoma!'--by means of the thirty-three-fold hymn-form he freed all living beings from evil, from death; and in like manner does the Sacrificer, by means of the thirty-three-fold hymn-form, now free all living beings from evil, from death.

13. These, then, are ten bricks he lays down,--the Virâg consists of ten syllables, and Agni is Virâg (wide-shining); there are ten regions, and Agni is the regions; there are ten vital airs, and Agni is the vital airs: as great as Agni is, as great as is his measure, by so much he thus frees all these creatures from evil, from death.

14. He then lays down two Ritavyâs¹² (seasonal bricks);--the seasonal ones being the same as the seasons, it is the seasons he thus lays down;--with (Vâg. S. XIV, 27), 'Saha and Sahasya, the two winter-seasons!' These are the names of those two, it is with their names he thus lays them down. There are two such bricks, for a season consists of two months. Only once he settles them: he thus makes (the two months) one season.

15. And as to why he places these two (bricks) in this (layer),--this Agni (fire-altar) is the year, and the year is these worlds: what part thereof is above the air, and below the sky, that is this fourth layer, and that is the winter-season thereof; and when he places these two in this (layer), he thereby restores to him (Pragâpati-Agni, the year and fire-altar) what part of his body these two (constitute). This is why he places these two in this (layer).

16. And, again, as to why he places these two in this (layer),--this Agni is Pragâpati, and Pragâpati is the year: what (part) of him there is above the waist, and below the head, that is this fourth layer, and that is the winter-season of him (or, of it, the year). And when he places these two in this (layer), he thereby restores to him what part of his body these two (constitute). This is why he places these two in this (layer).

Third Brâhmana

1. He then lays down the Srishtis¹³ (creations). For Pragâpati, having freed all beings from evil, from death, he now desired, 'May I produce creatures, may I procreate!'

2. He spake unto the vital airs¹⁴, 'Together with you, I will here bring forth creatures!'--'Wherewith shall we sing praises¹⁵?'--'With me and with yourselves!'--'So be it!' So they sang praises both with the vital airs and with Pragâpati; and whatsoever the gods do, that they do with praise, that--praise being sacrifice--they do with sacrifice. Hence (the words) 'they sang praises' recur with all (these bricks).

3. [They lay them down, with, Vâg. S. XIV, 2831], 'With one they sang praises,'--the one, doubtless, is speech: it is with speech they then sang praises;--'creatures were conceived,'--creatures indeed were now conceived;--'Pragâpati was the lord!'--Pragâpati indeed was now the lord.

4. 'With three they sang praises,'--there are three vital airs: the out-breathing, the up-breathing, and the through-breathing: it is with them they then sang praises;--'the Brahman was created,'--the priesthood indeed was now created;--'Brahmanaspati was the lord!' Brahmanaspati indeed was now the lord.

5. 'With five they sang praises,'--what (four) vital airs there are here, with mind as a fifth: it is with them they then sang praises;--'the living beings were created,'--the living beings indeed were now created;--'the lord of beings was the lord!'--the lord of beings indeed was now the lord.

6. 'With seven they sang praises,'--what seven vital airs there are here in the head: it is with them they then sang praises;--'the seven Rishis were created,'--the seven Rishis indeed were now created;--'the creator was the lord!'--the creator indeed was now the lord.

7. 'With nine they sang praises,'--there are nine vital airs, seven in the head, and two downward ones: it is with them they then sang praises;--'the Fathers were created,'--the Fathers indeed were now created;--'Aditi was the ruler!'--Aditi indeed was now the ruler.

8. 'With eleven they sang praises,'--there are ten vital airs, and the trunk is the eleventh: it is therewith they then sang praises;--'the seasons were created,'--the seasons indeed were now created;--'the seasonal periods were the lords!'--the seasonal periods indeed were now the lords.

9. 'With thirteen they sang praises,'--there are ten vital airs, and two feet, and the trunk is the thirteenth: it is therewith they then sang praises;--'the months were created,'--the months indeed were now created;--'the year was the lord!' the year indeed was now the lord.

10. 'With fifteen they sang praises,'--there are ten fingers, four fore-arms and upper arms, and what is above the navel is the fifteenth: it is therewith they then sang praises the Kshatra was created,'--the nobility indeed was now created;--'Indra was the lord!'--Indra indeed was now the lord.

11. 'With seventeen they sang praises,'--there are ten toes, four thighs and shanks, two feet, and what is below the navel is the seventeenth: it is therewith they then sang praises the tame animals were created,'--the tame animals indeed were now created;--'Brihaspati was the lord!'--Brihaspati indeed was now the lord.

12. 'With nineteen they sang praises,'--there are ten fingers, and nine vital airs: it is with these they then sang praises;--'the Sûdra and Ârya were created,'--the Sûdra and Ârya indeed were now created;--'the day and night were the rulers!'--the day and night indeed were now the rulers.

13. 'With twenty-one they sang praises,'--there are ten fingers, ten toes, and the trunk is the twenty-first: it is therewith that they then sang praises;--'the one-hoofed animals were created,'--the one-hoofed animals indeed were now created;--'Varuna was the lord!'--Varuna indeed was now the lord.

14. 'With twenty-three they sang praises,'--there are ten fingers, ten toes, two feet, and the trunk is the twenty-third: it is therewith they then sang praises;--'the small animals were created,'--the small animals indeed were now created;--'Pûshan was the lord!'--Pûshan indeed was now the lord.

15. 'With twenty-five they sang praises,'--there are ten fingers, ten toes, four limbs, and the trunk is the twenty-fifth: it is therewith they then sang praises;--'the wild animals were created,'--the wild animals indeed were now created;--'Vâyu was the lord!'--Vâyu indeed was now the lord.

16. 'With twenty-seven they sang praises,'--there are ten fingers, ten toes, four limbs, two feet, and the trunk is the twenty-seventh: it is therewith they then sang praises;--'Heaven and Earth went asunder,'--heaven and earth indeed now went asunder;--'the Vasus, Rudras and Âdityas separated along with them: they indeed were the lords!' and they indeed were now the lords.

17. 'With twenty-nine they sang praises;'-- there are ten fingers, ten toes, and nine vital airs: it is with these they then sang praises;--'the trees were created,'--the trees indeed were now created;--'Soma was the lord,'--Soma indeed was now the lord.

18. 'With thirty-one they sang praises,'--there are ten fingers, ten toes, ten vital airs, and the trunk is the thirty-first: it is therewith they then sang praises;--'the creatures were created,'--the creatures indeed were now created;--' the Yavas and Ayavas were the lords,'--the bright and dark fortnights indeed were now the lords.

19. 'With thirty-three they sang praises,'--there are ten fingers, ten toes, ten vital airs, two feet, and the trunk is the thirty-third: it is therewith they then sang praises;--'the living beings lay quiet,'--all living beings now indeed lay quiet;--'Pragâpati, the supreme, was the lord!'--Pragâpati, the supreme, indeed was now the lord.

20. These, then, are seventeen bricks he lays down,--the year, Pragâpati, is seventeenfold, he is the progenitor: it is thus by this seventeenfold year, by Pragâpati, the progenitor, that he caused these creatures to be generated. And what he generated, he created; and inasmuch as he created (srig), therefore they are called creations (srishti). Having created them, he made them enter his own self: and in like manner does the Sacrificer now cause these creatures to be generated by that seventeenfold year, by Pragâpati, the progenitor; and having created them, he makes them enter his own self¹⁶. On the range of the Retahsik (he lays down these bricks): the Retahsik being the ribs, and the ribs the middle (of the body), it is in the very middle that he causes these creatures to enter him. He lays them on all sides: from all sides he thus makes these creatures to enter him.

Fourth Brâhmana

1. Now, then, as to the order of proceeding. That (brick) which contains the Trivrit (thrice-threefold stoma) he places in front, that containing the twenty-one-fold (stoma) at the back, that containing the fifteenfold (stoma) on the right (south) side, that containing the seventeenfold (stoma) on the left (north) side.

2. Now when the one containing the Trivrit had been laid down, Death lay in wait for Pragâpati in the one (on the south side) containing the fifteenfold (stoma), thinking, 'After that he will lay down this one: I will here seize upon him!' He (Pragâpati) was aware of him, and having seen him, he walked round and laid down (at the back) the (brick) containing the twenty-one-fold (stoma). Death came thither, and he (Pragâpati) laid down the one (on the south side) containing the fifteenfold (stoma). Death came to the fifteenfold one, and he (Pragâpati) laid down the one (on the north side) containing the seventeenfold (stoma). It was here¹⁷ that he put down and confounded Death; and in like manner does the Sacrificer now put down and confound all evils.

3. Then as to the subsequent (bricks). Alongside of the one (in front) containing the Trivrit he lays down one containing the Trivrit; alongside of that (at the back) containing the Ekavimsa (he lays down) one containing the Ekavimsa; alongside of that (on the south, or right, side) containing the Pañkadasa (he lays down) one containing the Saptadasa; alongside of that (on the north, or left, side) containing the Saptadasa (he lays down) one containing the Pañkadasa. And because he thus changes in laying them down¹⁸, therefore they (the bricks) are of diverse stomas; and because these stomas are then otherwise with regard to the former ones¹⁹, therefore also they (the bricks) are of diverse stomas. And in this way the gods laid them down, and otherwise the Asuras; whereupon the gods succeeded, and the Asuras came to naught: he who knows this, succeeds of himself, and his hateful enemy comes to naught.

4. Now, this Agni (fire-altar) is an animal, and he is made up (restored) here whole and entire. His head is the two (bricks) containing the Trivrit; and as to why these two are such as contain the Trivrit,--the head is threefold (trivrit). There are two of them, because the head consists of two bones (kapâla). He lays them down in front, for this head is in the front (of the animal).

5. The two (behind) containing the Ekavimsa are the foundation (the feet). And as to why these are such as contain the Ekavimsa,--the Ekavimsa is a foundation. There are two of them,--because the foundation is a pair (of feet). He places them behind, because this foundation (the hind-feet) is behind.

6. The two containing the Pañkadasa²⁰ are the arms (or fore-feet). And as to why these are such as contain the Pañkadasa,--the arms are fifteenfold. There are two of them, because these arms are two. He places them on the sides, because these two arms are at the sides.

7. The two containing the Saptadasa are food. And as to why they are such as contain the Saptadasa,--food is seventeenfold. There are two of them, because 'anna' (food) has two syllables. He lays them down close to those containing the Pañkadasa he thus puts the food close to the arms. Those containing the Pañkadasa are on the outside, and those containing the Saptadasa on the inside: he thus encloses the food on both sides by the arms.

8. And those he places in the middle are the body (trunk). He places them on the range of the Retahsik (bricks), for--the Retahsik being the ribs, and the ribs being the middle (of the body)--this body is in the middle (of the limbs)²¹. He places them in every direction, for this body (extends) in every direction. And as to what other (space) there is besides this, that is left over;--and what is left over for the gods, that is these metres;--and as to these metres, they are cattle;--and as to cattle, they are (objects of) good fortune;--and as to these (objects of) good fortune, they are yonder sun: he is that one to the south of them.

9. Now some lay down these (rows of bricks²²) immediately after the two containing the Trivrit, saying, 'They are the tongue and the jaws: those fourteen are the jaws, and those six are the tongue.' Let him not do so: they cause a redundancy,--it would be just as if one were to put two other jaws to the already existing jaws, as if one were to put another tongue to the already existing tongue. That (brick) wherein the head is indeed (includes) the jaws and the tongue.

10. Now some lay down (these bricks) in the intermediate (south-eastern) space of it (the altar)²³, saying, 'This is the sun: we thus place yonder sun in that direction.' Let him not do so: surely there are those other rites²⁴ by which he places him in that (direction).

11. Some, again, lay them down on the right (south²⁵) side, saying, 'We thus place these signs of good fortune (punyâ lakshmî) on the right side:' whence he who has a mark²⁶ (lakshman) on his right side is said to have good luck (punya-lakshmîka), and on the left side in the case of a woman²⁷; for the woman has her position on the left side (of the man): therefore it is done thus. But let him place them in front; for where the head is there are also the jaws and the tongue: and thus he places the signs of good fortune at the head (or, in the mouth, mukhatah), whence they say that he who has a (peculiar) mark in his mouth²⁸ has good luck.

12. This, indeed, is Brahman's layer: inasmuch as they (the gods) laid down the Brahman²⁹, therefore it is Brahman's layer. It is Pragâpati's layer: inasmuch as they laid down Pragâpati³⁰, it is Pragâpati's layer. It is the Rishis’ layer: inasmuch as they laid down the Rishis³¹, it is the Rishis’ layer. It is Vâyu's layer: inasmuch as they laid down Vâyu³², it is Vâyu's layer. It is the Stomas’ layer: inasmuch as they laid down the hymn-forms³³, it is the Stomas’ layer. It is the layer of the vital airs: inasmuch as they laid down the vital airs³⁴, it is the layer of the vital airs. Hence, whatsoever one may know, that comes to be included in the ancestry, in the kinship³⁵ of this layer.--He then lays down two Lokamprinâs (space-filling bricks) in that corner³⁶: the significance of these (will be explained) farther on³⁷. He throws loose soil thereon: the significance of this (will be explained) farther on³⁸.

Footnotes

1. This refers to the first eighteen bricks of the fourth layer; but as the names of the bricks (ishtakâ, f.) are invariably of the feminine gender, it is doubtful whether stoma (m.), in this case, is meant as the designation of these bricks, or merely as their symbolical analogon. In the former case, one would rather, from the analogy of other bricks, expect some such term as 'stomyâ.' To the first four of them Mahîdhara, on Vâg. S. XIV, 23, applies the epithet mrityumohinî, or 'confounders of death.'

2. See VI, 1, 1, 1; VII, 2, 3, 5.

3. See VI, 2, 3, 7. 8.

4. These eighteen bricks, representing the Stomas, or hymn-forms, are laid down in the following order. At each end of the spine (running from west to east) one brick, of the size of the shank (from knee to ankle), is placed, with its line-marks running from west to east; the eastern one being placed north, and the western one south, of the spine. Thereupon an ordinary brick, a foot square, is placed at the southern end of the 'cross-spine,' so as to lie on the spine (though not apparently exactly in the middle, but so that only one-fourth of the brick lies on one side of the spine) with its line-marks running from south to north; and a second brick of the same size is placed on the north, but so as to leave the full space of another such brick between it and the northern edge of the altar. Behind (west of) the front brick, fourteen half-foot bricks are then laid down, in a row from north to south, seven on each side of the spine.

5. The formulas of the first four of these (stoma) bricks are not given here (in paragraphs 9-12) in the order in which the bricks are actually laid down, viz. E. W. S. N., but in the order E. S. N. W.; cp. Kâtyây. Srautas. XVII, 10, 6-9. For a symbolic explanation of this change of order see VIII, 4, 4, 1 seq.

6. Or, perhaps, 'the angry one.' The author of the Brâhmana, however, evidently connects 'bhânta' with the root 'bhâ,' to shine.

7. For particulars on the Katushtoma, see note on XIII, 1, 3, 4.

8. The ten Spritah are placed in close connection with the preceding set;--viz. at the front and back ends of the spine, two bricks, exactly corresponding in size to those already lying there, are placed south and north of these respectively. Similarly two bricks, a foot square, are placed on the 'cross-spine' immediately north of the two stoma-bricks lying there. The remaining six bricks are then placed behind the row of fourteen 'stomas' in the front part of the altar, three on each side of the spine.

9. Or, from that evil, death.

10. In the case of the first four Spritah, as in that of the corresponding Stomas (see p. 6r, note r), while the bricks themselves are laid down in the order E. W. N. S., the order in which the formulas are given in paragraphs 3-6, is that of E. N. S.W.--Cp. Kâty. Srautas. XVII, 10, 11-14. For a symbolical explanation of this change of order, see VIII, 4, 4, 1 seq.

11. This is clearly a fanciful etymology. If 'yava' and 'ayava,' in the sense of the bright and dark fortnights, are really genuine terms, it is more likely that they are derived from yu, 'to keep off,'--the bright half of the moon being looked upon as capable of averting evil spirits, and the dark half as the reverse of this.

12. These are placed over the Ritavyâs of the preceding layers, viz. in the fifth place to the east of the centre, south and north of the spine.

13. The seventeen Srishtis are to be placed round the centre, along the retahsik range, in such a way that nine bricks lie south

The central part of the fourth layer.

(Seventeen srishti and two ritavyâ.)

and eight bricks north, of the spine; and that five bricks form the southern side, and four bricks each of the three other sides. Whilst the bricks of the south side are further specified as consisting of a brick, a foot square, lying on the cross-spine, being flanked on both sides by half-foot bricks, and these again by square bricks; no particulars are given regarding the other sides. Most likely, however, as indicated in the accompanying sketch, four square bricks, two on each side of the cross-spine, are to form the left (north) side, whilst the front and hind sides are to consist of two square bricks lying north and south of the spine, and flanked by half-foot bricks.

14. That is, to the deities representing the vital airs, viz. the regions, &c. Mahîdh.

15. Professor Delbrück, in his Altindische Syntax, pp. 136, 257, 265, takes 'stoshyâmahe' in this passage in a passive sense--'by whom shall we be praised?' I think, however, that this is a mistake, and Harisvâmin's commentary certainly takes it in the same sense as I have done; and, indeed, the paragraphs which follow seem to me to make it quite clear that no other interpretation is possible. Pragâpati is about to perform the 'srishtis,' i. e. the creation of living beings by means of sacrifice (his own self). He requires the assistance of the Prânas (vital airs) in order to produce creatures endowed with breath, and he also appeals to (the three most prominent of) them in their capacity as Rishis (VI, 1, 1, 1 seq.) to officiate as his (Udgâtri) priests. They ask, 'Wherewith shall we sing praises?' and he answers, 'With me and with your own selves.' The wherewith,' according to Harisvâmin, refers both to the 'stotriyâ' verses to be used, and to the deities of the srishti-stotras. That the former, at all events, is indeed the case, a glance at the subsequent paragraphs shows, where the stotriyâs are identified with the vital airs, and, when their number (ten) becomes exhausted, with parts of the year (Pragâpati), and of his (the Sacrificer's, or Pragâpati's) body. As regards the deities whom Harisvâmin considers to be likewise implied, this also is by no means improbable, though I must confess that it did not occur to me, before I looked at the commentary. In the Udgâtri's text-books, the chanting of stotras is usually interpreted as symbolising the production of 'food' (cf., for instance, Tândya-Br. I, 3, 6, 'annam karishyâmy annam pravishyâmy annam ganayishyâmi'), whilst here it seems identified with the production of life, or breath itself (cf. ib. 5, 'brihaspatis tvâ yunaktu devebhyah prânâya &c.'); and, accordingly, in Sat. Br. X, 3, 1, 1, 7, the principal vital air, the breath proper, is called 'praganana-prâna.'

16. That is, he makes them pass into his own power, makes them his own.

17. That is, in the laying down of these bricks. For the order followed in laying down the bricks, see also p. 67, note 2.

18. The Sanskrit text, as usual, makes our gerundial clause the principal clause: 'because he lays them down in changing them.'

19. On the south side a Sprit representing the Saptadasa is placed immediately north of a stoma (brick) representing the Pañkadasa; and vice versa on the north (left) side.

20. Viz. the southern one of the two on the south (right) side, and the northern one of the two on the north (left) side.

21. Atha yâ madhya npadadhâti sa âtmâ, tâ retahsikor velayopadadhâti--prishtayo vai retahsikau, madhyam u prishtayo--madhyato hy ayam âtmâ.--Here the two clauses with 'vai' are inserted to substantiate the reason introduced by 'hi.'

22. Viz. the row of fourteen bricks lying behind the two front bricks, and the row of six bricks again placed behind these. It will he remembered that only the northern one of the two front bricks was laid down at first, and that then three others were placed in the different directions, after which the row of fourteen was laid down behind the front one; and similarly the laying down of the second front brick was separated from that of the second row by the laying down of three other bricks in the different quarters.

23. In that case, the two shank-sized bricks are laid down in the south-east corner, and the rows of smaller bricks are placed to the north of them. See Kâty. Srautas. XIV, I0, 4.

24. See, for instance, VI, 7, 3, 9 where the Ukhya Agni, representing the sun, is held up by the Agnikit (sacrificer) in the south-easterly direction. The south-east corner is sacred to Agni.

25. In that case, they are laid down north of the two bricks lying on the southern end of the cross-spine, first the row of fourteen, and then, north of these, the row of six.

26. Yasya dakshinapârsve lakshanam kâyasya vâ varne vâ kimtarâtmakam (?) bhavati; comm.

27. This clause is rather abrupt, and is, moreover, hardly logical. It is not clear whether it is the two southern bricks that are compared with the woman, or the bricks to be placed alongside of them on the north (left) side.

28. Viz. such as an excess of sharp teeth (incisors)--yasya mukhalakshanam dakshinadamshtrâtirekâdi bhavati; comm.

29. See VIII, 4, 1, 3.

30. See VIII, 4, 1, 4.

31. See VIII, 4, 1, 5.

32. See VIII, 4, 1, 8.

33. See VIII, 4, 1, 4 seq.

34. See VIII, 4, 1, 5.

35. Or, in the (symbolic) meaning. The literal reading of the clause is,--'Thereby this layer of his becomes possessed of an ancestry and kinship (or mystic sense).'

36. Viz. in the north-east corner, or on the left shoulder, whence, in two turns, the available spaces of the altar are filled up. In laying down the Lokamprinâs of the first three layers he started from the south-east, the south-west, and the north-west corners respectively. Cf. p. 22, note 1; p. 41, note 1; p. 58, note 1.

37. See VIII, 7, 2, 4 seq.