| Philosophy and Religion / Satapatha Brahmana |
The Satapatha Brahmana: Eighth Kânda, Sixth Adhyâya
First Brâhmana
1. He lays down the Nâkasads (firmament-seated bricks): the firmament-seated ones, assuredly, are the gods. In this (layer) that whole fire-altar becomes completed, and therein these (bricks are) the firmament (nâka), the world of heaven: it is therein that the gods seated themselves; and inasmuch as the gods seated themselves on that firmament, in the world of heaven, the gods are the firmament-seated. And in like manner does the Sacrificer, when he lays down these (bricks), now seat himself on that firmament, in the world of heaven.
2. And, again, why he lays down the Nâkasads. Now at that time the gods saw that firmament, the world of heaven, these Stomabhâgâs1. They spake, 'Think ye upon this, how we may seat ourselves on that firmament, in the world of heaven!' They spake, 'Meditate ye! seek ye a layer!' whereby, indeed, they said, 'Seek ye this, how we may seat ourselves on this firmament, in the world of heaven!'
3. Whilst meditating, they saw these bricks, the Nâkasads, and placed them on (the altar): by means of them they seated themselves on that firmament, in the world of heaven; and inasmuch as through them they seated themselves (sad) on that firmament (nâka), in the world of heaven, these are the Nâka-sad (bricks); and in like manner does the Sacrificer, when he lays down these (bricks), now seat himself on that firmament, in the world of heaven.
4. He places them in the (four) quarters; for that firmament, the world of heaven, is the quarters: he thus establishes them in the world of heaven. On the range of the Ritavyâs (he places them); for the Ritavyâs (seasonal bricks) are the year, and the world of heaven is the year: it is in the world of heaven he thus establishes them. Within the Stomabhâgâs (he places them); for this is the firmament, the world of heaven: it is therein he thus establishes them.
5. In front he lays down one, with (Vâg. S. XV, 10), 'Queen thou art, the Eastern region,' for a queen indeed the eastern region is;--'The divine Vasus are thine overlords2,' for the divine Vasus are indeed the overlords of that region;--'Agni is the repeller of shafts,' for Agni, indeed, is here the repeller of shafts;--'The Trivrit-Stoma may uphold thee on earth!' for by the threefold hymn(-form) this one is indeed upheld on earth;--'The Âgya-sastra may support thee for steadiness’ sake3!' for by the Âgya-sastra it is indeed supported on earth for steadiness’ sake;--'the Rathantara-sâman for stability in the air!' for by the Rathantara-sâman it is indeed established in the air;--'May the Rishis, the first-born, magnify4 thee among the gods!'--the Rishis, the first-born, doubtless, are the vital airs5, for they are the first-born Brahman6;--'with the measure, the width of the sky!'--that is, 'as great as the sky is, so much in width may they broaden thee!'-- 'And he, the upholder, and the overlord,'--these two are speech and mind, for these two uphold everything here;--'may they all, of one mind, settle thee, and the Sacrificer, on the back of the firmament, in the world of heaven!' as the text, so its import.
6. Then on the right (south) side (he lays down one7), with (Vâg. S. XV, 11), 'Wide-ruling thou art, the southern region,' for wide-ruling indeed is that southern region;--'The divine Rudras are thine overlords,' for the divine Rudras are indeed the overlords of that region;--'Indra is the repeller of shafts,' for Indra, indeed, is here the repeller of shafts;--'The Pañkadasa-stoma may uphold thee on earth!' for by the fifteenfold hymn it is indeed upheld on earth;--'The Praüga-sastra may support thee for steadiness’ sake!' for by the Praüga-sastra it is indeed supported on earth for steadiness’ sake;--'the Brihat-sâman for stability in the air!' for by the Brihat-sâman it is indeed established in the air;--'May the Rishis, the first-born, magnify thee among gods . . .!' the import of this (and the rest) has been explained.
7. Then behind (he lays down one), with (Vâg. S. XV, 12), 'All-ruling thou art, the western region,' for all-ruling indeed is that western region;--'The divine Âdityas are thine overlords,' for the divine Âdityas are indeed the overlords of that region;--'Varuna is the repeller of shafts,' for Varuna, indeed, is here the repeller of shafts;--'The Saptadasa-stoma may uphold thee on earth!' for by the seventeenfold hymn it is indeed upheld on earth;--'The Marutvatîya-sastra may support thee for steadiness’ sake!' for by the Marutvatîya-sastra it is indeed supported on earth for steadiness’ sake;--'the Vairûpa-sâman for stability in the air!' for by the Vairûpa-sâman it is indeed established in the air;--'May the Rishis, the first-born, magnify thee among the gods . . .!' the import of this has been explained.
8. Then on the left (north) side (he lays down one), with (Vâg. S. XV, 13), 'Self-ruling thou art, the northern region,' for self-ruling that northern region indeed is; 'The divine Maruts are thine overlords,' for the divine Maruts are indeed the overlords of that region;--'Soma is the repeller of shafts,' for Soma, indeed, is here the repeller of shafts;--'The Ekavimsa-stoma may uphold thee on earth!' for by the twenty-one-fold hymn this one is indeed upheld on earth;--'The Nishkevalya-sastra may support thee for steadiness’ sake!' for by the Nishkevalya-sastra it is indeed supported on earth for steadiness’ sake;--'the Vairâga-sâman for stability in the air!' for by the Vairâga-sâman it is indeed established in the air;--'May the Rishis, the first-born, magnify thee among the gods . . .!' the import of this has been explained.
9. Then in the middle (he lays down one8), with (Vâg. S. XV, 14), 'The sovereign mistress thou art, the Great region!' for the sovereign mistress that great region indeed is;--'the All-gods are thine overlords,' for the All-gods are indeed the overlords of that region;--'Brihaspati is the repeller of shafts,' for Brihaspati, indeed, is here the repeller of shafts;--'The Trinava- and Trayastrimsa-stomas may uphold thee on earth;'--for by the twenty-nine-fold and thirty-three-fold hymns this one is indeed upheld on earth;--'The Vaisvadeva- and Âgnimâruta-sastras may support thee for steadiness’ sake!' for by the Vaisvadeva- and Âgnimâruta-sastras it is indeed supported on earth for steadiness’ sake;--'May the Rishis, the first-born, magnify thee among the gods . . .!' the import of this has been explained.
10. Thus much, indeed, is the whole sacrifice, and the sacrifice is the self of the gods: it was after making the sacrifice their own self that the gods seated themselves on that firmament, in the world of heaven; and in like manner does the Sacrificer now, after making the sacrifice his own self, seat himself on that firmament, in the world of heaven.
11. He then lays down the Pañkakûdâ ('five-knobbed') bricks; for the Nâkasads are (parts of) the sacrifice, and so indeed are the Pañkakûdâs the sacrifice: the Nâkasads are these four sacrificial priests together with the Sacrificer as the fifth; and the Pañkakûdâs are the Hotrâs9. Now the Hotrâs are additional (to the officiating staff, or to the Hotri) and whatever is additional is an excrescence (kûda); and hence, as they are five additional (bricks), they are (called) Pañkakûdâs10.
12. And, again, as to why he lays down the Nâkasad-Pañkakûdâs;--it is for the sake of completeness; for the Nâkasads are the self, and the Pañkakûdâs the mate, and this, the mate, doubtless, is one half of the self; for when one is with his mate11, then he is whole and complete.
13. And, again, as to why he lays down the Nâkasad-Pañkakûdâs;--the Nâkasads are the self, and the Pañkakûdâs are offspring (or subjects)12. Now progeny is something additional to the self, and whatever is additional is an excrescence; and hence, as they are five additional ones, they are (called) Pañkakûdâs.
14. And, again, as to why he lays down the Nâkasad-Pañkakûdâs;--the Nâkasads are the regions, and the Pañkakûdâs, too, are the regions: what five regions there are on this side of yonder sun, they are the Nâkasads, and those which are on the other side are the Pañkakûdâs. Now those regions which are on the other side of yonder sun are additional, and what is additional is an excrescence (kûda): and hence, as they are five additional ones, they are called Pañkakûdâs.
15. And, again, as to why he lays down the Pañkakûdâs. Now, at that time the gods were afraid lest the fiends, the Rakshas, should destroy these worlds of theirs from above. They put those protectors over these worlds, to wit, those shafts and missiles; and in like manner does the Sacrificer now put those protectors over these worlds, to wit, those shafts and missiles.
16. He places one in front, with (Vâg. S. XV, 15), 'This one in front, the yellow-haired one,'--Agni, no doubt, is in front; and as 'to his saying of him as (being) 'in front,' it is because they take him out (of the Gârhapatya hearth) towards the front13, and attend upon him towards the front; and as to why he calls him yellow-haired, it is because Agni is, as it were, yellow;--'the sun-rayed one,' for Agni's rays are like those of the sun;--'and Rathagritsa and Rathaugas14, his commander and his chieftain,' the two spring-months are these two;--'and the nymphs Puñgikasthalâ and Kratusthalâ15,'--'quarter and intermediate quarter,' said Mâhitthi; but army and battle these two are;--'mordacious beasts the shaft, manslaughter the missile,'--inasmuch as they fight in army and battle, those mordacious beasts are the shaft; 'manslaughter the missile,'--inasmuch as they slay one another, manslaughter is the missile;--'to them be homage!' it is to them he pays homage;--'be they gracious unto us!' they are indeed gracious to him;--'he whom we hate, and he who hates us, him we put into their jaws!' whomsoever he hates, and whoever hates him, him he puts into their jaws. 'N. N. I put into their jaws,' thus he may name him whom he hates, and thereafter he will not be there any more. Let him disregard this also, for indeed marked out of himself is he whom he who knows this hates.
17. Then on the right (south) side (he places one), with (Vâg. S. XV, 16), 'This one on the right, the all-worker,' the all-worker is this Vâyu (the wind) who blows here, for he makes everything here; and because he speaks of him as (being) 'on the right,' therefore it is in the south that he blows most;--'and Rathasvana (chariot-noise) and Rathekitra (glorious on the chariot), his commander and chieftain;' these are the two summer-months;--'and the two nymphs, Menakâ and Sahaganyâ,'--'quarter and intermediate quarter,' said Mâhitthi; but these two are heaven and earth;--'Goblins the shaft, demons the missile;' for goblins indeed are here the shaft (weapon), and demons the missile;--'to them be homage . . .!' the import of this has been explained.
18. Then behind (in the west, he lays down a brick), with (Vâg. S. XV, 17), 'This one behind, the all-embracer,'--the all-embracer, doubtless, is yonder sun; for as soon as he rises all this embracing space comes into existence; and because he speaks of him as (being) 'behind,' therefore one sees him only when he goes towards the back (west);--'and Rathaprota (fixed on the chariot) and Asamaratha (of matchless chariot), his commander and chieftain;' these are the two rainy months;--'and the nymphs Pramlokantî (the setting one) and Anumlokantî (the rising one),'--'quarter and intermediate quarter,' said Mâhitthi, but they are day and night, for these two set and rise; 'tigers the shaft, snakes the missile,' for indeed tigers are here the shaft, and snakes the missile;--'to them be homage . . .!' the import of this has been explained.
19. Then on the left (north) side (he places one), with (Vâg. S. XV, 17), 'This one on the left, of ever flowing blessings;' on the left is the sacrifice; and as to why he speaks of it as 'on the left,' it is because the sacrifice is performed from the left (north) side; and as to why he speaks of it as 'of ever-flowing blessings (samyadvasu),' they do indeed flow together (samyanti) to the sacrifice, thinking, 'this is a blessing;'--'and Târkshya and Arishtanemi, his commander and chieftain,' these are the two autumn-months; 'and the nymphs Visvâkî (the all-inclined) and Ghritâkî (the ghee-inclined),'--'quarter and intermediate quarter,' said Mâhitthi, but they are the vedi (altar) and the offering-spoon, for the altar is all-inclined16, and the offering-spoon is ghee-inclined;--'water the shaft, wind the missile,'--water indeed is here the shaft, and wind the missile, for from this side it blows hot, and from that side cold;--'to them be homage . . .!' the import of this has been explained.
20. Then in the middle (he lays down one), with (Vâg. S. XV, 19), 'This one above, the boon-bestower17,' the one above, doubtless, is Parganya (the rain-god); and when he speaks of him as (being) 'above,' it is because Parganya is indeed above; and when he calls him the boon-bestower, it is because from there the boon, rain, food for creatures, is bestowed hitherwards;--'and Senagit (the conqueror of armies) and Sushena (leader of a fine army), his commander and chieftain,' these are the two winter-months;--'and the nymphs, Urvasî and Pûrvaskitti,'--'quarter and intermediate quarter,' said Mâhitthi, but they are oblation and dakshinâ (priest's sacrificial fee);--'thunder the shaft, lightning the missile,' for indeed thunder is here the shaft, and lightning the missile;--'to them be homage . . .!' the import of this has been explained.
21. These, then, are the shafts and missiles which the gods then put as protectors over these worlds, and as to offspring (or subjects18), they are the commander and chieftain; and as to the mates, they are those nymphs,--having thus become complete with offspring and with mates, the gods seated themselves on that firmament, in the world of heaven; and in like manner does the Sacrificer, having become complete with offspring and a mate, now seat himself on that firmament, in the world of heaven.
22. Now, these are ten (Nâkasad-Pañkakûdâ) bricks he lays down;--of ten, syllables the Virâg consists, and this layer is virâg (far-shining). There are, however, only five of them, for he lays them down by two and two. And, verily, they are prayers for prosperity to Agni (the fire-altar). He places them in the last layer, for this, the last, layer is the end of Agni: it is thus at the end that he pronounces the prayers for prosperity to Agni. There are five of them, for at the sacrifice there are five prayers for prosperity19. Between (each) two he throws loose soil, for these two bricks being fires, he does so fearing lest these two fires should blaze up together. And, moreover, loose soil means food: it is thus by means of food that he brings about concord between them.
23. Now; then, as to the order of proceeding. Having laid down (a brick) in front, he lays down those on the right, behind, on the left, and in the middle. Then the upper ones: having first laid down one in front, he lays down those on the right, on the left, in the middle, and behind. And, indeed, the world of heaven is entered from below, for the gods, having at that time, closed up these worlds on all sides, entered the world of heaven from below; and in like manner does the Sacrificer now, having closed up these worlds on all sides, enter the world of heaven from below.
Second Brâhmana
1. He lays down Khandasyâs20 (bricks pertaining to the metres). Completed now was the entire Agni (fire-altar). He now wished for distinction21; for, indeed, heretofore he was not equal thereto, that he should sustain distinction; whence people here say even to this day, 'This one is not equal to sustain distinction, either in regard to kingship or to headmanship.' The gods bestowed on him this distinction, these Khandasyâs; for the metres (Khandas) are cattle, and cattle are food, and (a position of) distinction is food.
2. He lays down triplets, for the beast is threefold--father, mother, son; and, embryo, amnion, chorion; and food also is threefold--ploughing, rain, seed. One of them is an Atikhandas22 (excessive metre); for even whilst being one, that one is beyond all the metres. And as to that distinction, it is this great hymn of praise23; and as to this great hymn of praise, it is these Khandasyâs.
3. Gâyatrî verses are the head thereof, Trishtubh verses the body, Gagatî verses the spine, and Paṅkti verses the wings; and of each of those Kakubh verses he takes four syllables24, and adds them to the Atikhandas: that is just (what makes) that Atikhandas (excessive metre). The others result in Gâyatrîs: this is just that fourscore of Gâyatrîs25, the Brihatîs (make up) the Bârhata one, and the Ushnihs the Aushniha one. And as to the Vasa hymn26, the two half-verses, the Aindrâgna (hymn), and the insertion, they are Atikhandas; and as to the Nada-verse27, the Sûdadohas, the pâda-appendages, and whatever Anushtubh matter there is, they make up the Anushtubhs.
4. Dvipadâ verses are the feet. Thus much is the great hymn of praise, and the great hymn of praise means distinction: the gods bestowed upon him (Agni) all that distinction, and so does this (Sacrificer) bestow upon him all that distinction.
5. And, again, as to why he lays down the Khandasyâs. The gods at that time saw that firmament, the world of heaven, to wit, those Stomabhâgâs, and entered it. Of those entering, Pragâpati entered last; and thus Pragâpati is the same as these Khandasyâs.
6. Gâyatrîs are his head; and as to its being Gâyatrîs, it is because the head is of Gâyatrî nature28. There are three, for the head is threefold. He places them on the forepart (of the altar), for the head (of the animal or bird) is in front.
7. Trishtubhs are the chest: he places them on the range of the two Retahsik; for the Retahsik are the ribs, and the ribs lie against the chest.
8. Gagatîs are the hips; at whatever distance from the naturally-perforated (central) brick he places the Trishtubhs in front, at the same distance from it he places the Gagatîs behind; for that naturally-perforated brick is this vital air in the middle (of the body), and as far from that vital air as the chest is in front, so far are the hips behind.
9. Anushtubhs are the thighs: he places them close to the Gagatîs, and thereby places the thighs close to the hips.
10. Brihatîs are the ribs, Kakubhs the breast-bone. The Brihatîs he places between the Trishtubhs and Kakubhs, whence these ribs are fastened on both sides, on the breast-bone and the costal cartilages29.
11. Ushnihs are the neck: he places them close to the Gâyatrîs, and thereby places the neck close to the head.
12. Paṅktis are the wings: and as to their being Paṅktis, it is because the wings are of Paṅkti (fivefold) nature. He places them sideways, for these wings are sideways. Whatever metre is larger that he places on the right side: he thus makes the right half of the animal the stronger, and hence the right side of an animal is the stronger.
13. An Atikhandas is the belly; for the metres are cattle, and cattle are food, and food is (what fills) the belly, because it is the belly that eats the food: hence when the belly gets the food, it becomes eaten and used up. And inasmuch as this (brick) eats (atti) the metres (khandas), the cattle, it is called Attikhandas, for Attikhandas is really what is mystically called Atikhandas; for the gods love the mystic.
14. A (brick) covered with loose soil is the womb. These two he lays close to each other, for the belly and the womb are close to each other. They are connected with loose soil, for loose soil means flesh, and both the belly and the womb are connected with flesh. The former is an Atikhandas, the latter a soil-bedded one (purîshavatî), for the belly is higher, and the womb lower.
15. He places them so as to extend eastwards, for in an easterly direction30 this Agni (fire-altar) is built; and, moreover, in one moving forward, both the belly and the womb are moving forward. Outside the Stomabhâgâs (he places them), for the Stomabhâgâs are the heart, and the heart is highest, then (comes) the belly, then the womb.
16. He places them south of the naturally-perforated (brick). Now, in the first layer, he places both the belly and the womb north of the naturally-perforated one31; for that naturally-perforated one, indeed, is what this vital air in the middle (of the body) is: he thus places the belly and the womb on both sides of that (central) vital air, and hence the belly and the womb are on both sides of that central vital air.
17. The Dvipadâs are the feet (the stand);--and as to its being Dvipadâs (verses of two feet), it is because the feet are a pair. There are three (such verses), for a stand32 (tripod) is threefold. He lays them down at the back, for the feet are at the back (of the body).
18. That body of his (Agni) is well-made;--and, indeed, for whomsoever they thus make that body of his so as to be well-made, he becomes possessed of that body of his as a well-made one; but for whomsoever they make it otherwise than that, for him they make that body of his so as to be ill-made, and he becomes possessed of an ill-made body.
19. It is with reference to this that these two sâma-nidhanas (finales of sâman-hymns) are uttered,--'The light (is) in the highest heaven of the gods,' and, 'The gods (are) in the highest heaven of the light;'--for when on that occasion the gods were entering (heaven), Pragâpati was the last to enter: that is why he says, 'The light (is) in the highest heaven of the gods.' And as to why he says, 'The gods (are) in the highest heaven of light,'--the light, doubtless, is this Agni (the fire-altar), and it is on his highest layer that all the gods have thus entered: this is why he says, 'The gods are in the highest heaven of light.'
Third Brâhmana
1. He lays down the Gârhapatya. For the gods, having obtained this much, thought they had succeeded. They spake, 'Whereby have we succeeded in this?'--'By means of the Gârhapatya,' they said; 'for, after building the Gârhapatya33 and mounting thereon, we saw the first layer, from the first (we saw) the second, from the second the third, from the third the fourth, from the fourth the fifth, and from the fifth this one.'
2. They spake, 'Think ye upon this, how there may be success here for us!' They spake, 'Meditate ye (kit)!' whereby, indeed, they meant to say, 'Seek ye a layer (kiti)! seek ye whereby there may be success here for us!'
3. Whilst meditating, they said this: 'Let us bring this one here and put it on (the fire-altar)!' Having brought this (Gârhapatya) here, they put it on. They disputed about it:--in the front part (of the fifth layer) the Vasus, on the right side the Rudras, on the hind part the Âdityas, on the left side the Maruts, and above it the Visve Devâs said. 'Here let us lay it down! here. let us lay it down!'
4. They spake, 'Let us lay it down in the middle: when laid down in our midst, it will belong to all of us.' They laid it down in the middle (of the fifth layer), and thus they laid that success into the self (or the body of the altar);--in the middle (they laid it): they thus laid that success into the very middle of (Agni's and their own) self. And in like manner does the Sacrificer, when he lays down the Gârhapatya, lay that success into (his own) self; and (by laying it down) in the middle, he lays that success into the very middle of the self.
5. And, again, as to why he lays down the Gârhapatya. The Gârhapatya, doubtless, is food, and this built Agni is an eater: it is to the eater he thus offers that food;--in the centre (he lays down the Gârhapatya): in the very middle (of the body) he thus lays food into him.
6. And, again, as to why he lays down the Gârhapatya. The world of the gods, doubtless, is the Vedi (altar-ground); but that (original Gârhapatya) is built up outside the Vedi: thus, when he brings it here and lays it down (on the fire-altar), he then establishes it (or him, Agni) on the Vedi, in the world of the gods.
7. And, again, as to why he lays down the Gârhapatya. The lotus-leaf34, doubtless, is a womb, but that (Gârhapatya) is built up outside the womb, and outside of the womb indeed takes place that performance regarding the fire-altar which takes place prior to the (laying down of the) lotus-leaf: thus, when they bring it (the Gârhapatya) here and lay it down, he then establishes it in the womb. on the lotus-leaf; and thus indeed it is not outside. Eight bricks he lays down: the significance of this has been explained35. He builds it up with the same formulas and in the same order, for this one is the same as that (former Gârhapatya Agni) he thus brings it (or him) here and lays it down.
8. He then lays down the Punaskiti36. Now at that time the gods, having built the Gârhapatya, did not find success therein; for the Gârhapatya pile is a womb, and success in a womb consists in seed, in generative power; and in this womb they saw no seed, no generative power.
9. They spake, 'Think ye upon this, how we may lay seed and generative power into this womb!' They spake, 'Meditate ye!' whereby, indeed, they meant to say, 'Seek ye a layer! seek ye that we may lay seed and generative power into this womb!'
10. Whilst meditating, they saw this Punaskiti, and put it on (the Gârhapatya), and thereby laid seed and generative power into this womb;--in the centre (they placed it): they thus laid seed and generative power into the very middle of this womb. And in like manner does the Sacrificer now, when he lays down the Punaskiti, lay seed and generative power into this womb;--in the centre (he lays it down): he thus lays seed and generative power into the very middle of this womb.
11. Now some lay it down on the hind part (of the bird-like altar), because it is from the hind part that seed is introduced,--(to wit) on the juncture of the tail (and the body), for it is from (the part near) the tail that seed is introduced. Let him not do this, for they who do this lay seed and generative power outside the womb; but let him rather place it in the centre: he thus lays seed and generative power right into the womb.
12. He lays down eight bricks,--the Gâyatrî (metre) consists of eight syllables, and Agni (the fire-altar) is of Gâyatrî nature: as great as Agni is, as great as is his measure, so great he thus introduces him in the form of seed. Five times he 'settles' it,--of five layers consists the fire-altar, five seasons make a year, and Agni is the year: as great as Agni is, as great as is his measure, by so much he thus introduces him in the form of seed. Eight bricks he 'settles' five times, that makes thirteen,--thirteen months make a year, and there are thirteen 'layer-fillings' of the altar: as great as Agni is, as great as is his measure, so great he thus becomes.
13. And as to why he lays down the Punaskiti. Now, in laying down the Gârhapatya (hearth) upon the Âhavanîya, he surely does what is improper; but when he lays down the Punaskiti he thereby brings this Agni (or altar) that has been built, and builds it up again thereon; and because he again (punas) builds up (ki) that (Agni) already built, therefore (this is called) Punaskiti.
14. Now some lay down the Gârhapatya on the hind part, and the Punaskiti on the front part (of the built altar), for these two are the Âhavanîya and the Gârhapatya, and these two fires are (placed) in this way37. Let him not do this, for the Gârhapatya is this (terrestrial) world, and the Âhavanîya is the sky; and above this (earth) surely is yonder (sky); let him therefore place it (the Punaskiti) on the top of that (Gârhapatya).
15. And as to why he lays down both the Gârhapatya and the Punaskiti. These two, doubtless, are the Vedi and the Uttaravedi (high-altar) of Agni. Now those two former (altars of this kind) which he throws up38 belong to the Soma-sacrifice, but these belong to the fire-altar; and when, after laying down these two; he deposits Agni (the fire) thereon, then he establishes him both on the Vedi and the Uttaravedi.
16. And, again, as to why he lays down the Punaskiti. This, doubtless, is a repeated sacrifice (punaryagña), and higher (than the ordinary sacrifice) is this worship of the gods: he thus sets up a repeated sacrifice, and the higher worship of the gods; and the repeated sacrifice inclines (accrues) to him.
17. And, again, as to why he lays down the Punaskiti. This (altar), doubtless, is that same Agni whom in the beginning the vital airs, the Rishis, made up39. He now builds him up again; and inasmuch as he again (punas) builds up (ki) that (Agni) already built, therefore also it is (called) Punaskiti.
18. [He lays down the first brick, with, Vâg. S. XV, 49], 'With what fervour the Rishis entered upon the sacrificial session,'--he thereby means those Rishis (the vital airs);--'kindling the fire and gaining the light,'--that is, 'kindling the fire, and gaining the heavenly world;'--'upon that firmament I place the Fire,'--the firmament, doubtless, is the heavenly world;--'whom thinkers call the straw-spreader,'--the thinkers (or men) are they who are wise; and 'straw-spreader' he says, because he (Agni) has ever the (sacrificial) straw spread for him.
19. [The second brick, with, Vâg. S. XV, 50], 'With our wives let us follow him, O gods! with our sons and brothers, or our golden treasures;'--that is, 'let us follow him with our all;'--'gaining the firmament in the world of righteousness;'--the firmament, doubtless, is the heavenly world: thus, 'gaining the heavenly world in the world of righteousness;'--'above the third luminous back of the sky,'--for this, indeed, is the third luminous back of the sky where this (Agni) now burns40.
20. [The third brick, with, Vâg. S. XV, 51], 'Unto the centre of speech did he mount, the nimble,'--for this, indeed, is the centre of speech where he now is built up; and 'the nimble (bhuranyu),' that is, 'the sustainer41 (bhartar);'--'this Agni, the good lord, the heedful,'--that is, 'this Agni, the lord of the good, the heeding one;'--'established upon the back of the earth, he the brilliant,'--that is, 'established on the back of the earth, the shining one;'--'let him tread under foot any hostile!'--that is, 'let him tread under foot all evildoers.'
21. [The fourth brick, with, Vâg. S. XV, 52], 'This Agni, the most mettlesome bestower of strength,'--that is, 'the most vigorous bestower of strength; may he glow a thousandfold, unremitting,'--that is, 'may he shine a thousandfold, not unheedful;'--'blazing in the middle of the sea,'--the sea, doubtless, means these worlds: thus, 'shining in these worlds;'--'go forth to the divine abodes!'--that is, 'go forth to the heavenly world!'
22. [The fifth brick, with, Vâg. S. XV, 53], 'Gather ye together! draw ye nigh together!'--he thereby says to those Rishis, 'Gather ye him together! draw ye nigh to him together!'--'Make ye Agni's42 paths to lead to the gods!'--as the text so the meaning;--'making the parents young again,'--the young parents, doubtless, are speech and mind, and these two fires also are speech and mind;--'in thee hath he spun out this thread,'--he thereby means that thread (of the sacrifice) which has been spun out by the Rishis.
23. [The sixth brick, with, Vâg. S. XV, 54], 'Awake, O Agni, and be watchful!'--he thereby says to this Agni, 'Wake thou over this one43, and watch thou over him! Wish and fulfilment, meet ye and he together44!'--as the text, so the meaning;--'Upon this, the higher seat,'--the higher seat, doubtless, is the sky;--'sit ye down, O All-gods, and the Sacrificer!'--he thereby makes the Sacrificer sit down together with the Visve Devâs.
24. [The seventh brick, with, Vâg. S. XV, 55], 'Whereby thou carriest a thousand, whereby, O Agni, all wealth,'--for that, indeed, is his most acceptable power whereby he carries a thousand, and all wealth;--'thereby lead thou this sacrifice of ours unto the light to go to the gods!'--that is, 'thereby lead thou this our sacrifice to the heavenly world to go to the gods.'--[The eighth brick, with, Vâg. S. XV, 56], 'This is thy natural womb . . .;'--the meaning of this has been explained45. Eight bricks he lays down: the meaning of this also has been explained46.
Footnotes
1. The central portion of the fifth layer is here characterised as symbolically representing the firmament, the blue canopy of heaven, and the region of bliss beyond it. The outer rim of this central structure is formed by a continuous ring of twenty-nine Stomabhâgâ (st) bricks representing, it would seem, the horizon on which the vault of heaven rests. There is some doubt as to the exact manner in which this ring of bricks is to be arranged. According to Kâty. Srautas. XVII, 11, 10, fifteen bricks are to he placed south (and fourteen north) of the anûka, or spine (running through the centre from west to east). As regards the southern semicircle, the fifteen bricks are to be distributed in such a way that eight fall within the south-easterly, and seven into the south-westerly, quadrant. Some such arrangement as that adopted in the diagram below would seem to be what is intended. It will be seen that this arrangement includes two half-size bricks in the south-easterly
The central part of the fifth layer.
quadrant, the one lying immediately south of the 'spine,' and the other immediately east of the 'cross-spine.' It is an awkward fact, however, that one of. the commentators on the Sûtra referred to, states that there are to be two half-foot bricks, (one) on each side of the spine--that is, as would seem, the 'cross-spine.' I cannot but think, however, that this must be a mistake, as otherwise it would seem to make the construction of a continuous ring impossible. Inside this ring, on the adjoining range (viz. the Ritavyâ range, being the fifth range from the centre, see the diagram of the first layer, p. 17), five Nâkasads (n) are placed on the spines, with the exception of the eastern one, which is to be placed in the second space north of the spine, that is to say, a foot from it (so as to leave space between it and the spine for the left Ritavyâ; cf. VIII, 7, 1, 11, with note). In the south two half-sized bricks are laid down instead of one full-sized one. All these five bricks are of half the usual thickness so as to allow five others, the Pañkakûdâs (p), being placed upon them. Of the khandasyâs, or bricks representing the metres, only three sets (of three bricks each, viz. a full-sized one flanked on either side by a half-sized one) fall within the circle formed by the stomabhâgâ-ring, viz. the trishtubhs (t), gagatîs (g), and anushtubhs (a). The remaining space in the centre is now filled up by the Gârhapatya hearth, consisting of eight bricks. Thereon is placed a second layer of eight bricks exactly corresponding to the first, and called Punaskiti. This pile (marked by hatching in the sketch) thus rises above the fifth layer by the full depth of a brick. He then lays down the two Ritavyâs (rit) just within the ring on the east side; and the Visvagyotis (v), representing the sun, immediately west of them. Having now filled up the available spaces of the layer with Lokamprinâs, and scattered loose soil on it, he finally lays down two perforated bricks (marked in the sketch by cross-hatching), the Vikarnî and the Svayamâtrinnâ, so that the latter lies exactly in the centre, and the former immediately north of it, over the 'cross-spine.'
2. Or, perhaps, 'the Vasus are thy divine overlords;' but see paragraph 9.
3. Lit. for unwaveringness (so as not to totter).
4. Lit. broaden, widen.
5. See VI, 1, 1, 1; VII, 2, 3, 5.
6. See VI, 1, 1, 8.
7. That is, the southern of the two half-sized ones to be placed in this quarter.
8. That is, he lays down a half-sized brick immediately north of the southern one, and thus in the direction of the centre from that brick.
9. That is, the offices of Hotrakas, or assistants to the Hotri.
10. These bricks would seem to have had some kind of protuberances or bulgings (kûda), or perhaps tufts, resembling a man's crest-lock or top-knot (kûdâ). Possibly, however, these five bricks, being placed on the top of the Nâkasads, are themselves here represented as something additional. Such, at any rate, seems to be the definition of the term given in the text above and in parag. 13. The MS. of the commentary reads, 'kâyasya vai tat pâvargitam (!) sa kûdah kesapuñgah.'
11. This, doubtless, is here the meaning of mithunam; and similarly in I, 7, 2, 11, we ought to translate, 'The vashatkâra is the mate of those two (anuvâkyâ and yâgyâ).'
12. See paragraph 21.
13. See p. 3, note 2.
14. That is, 'skilled in chariot (-fight),' and 'mighty in chariot (-fight).'
15. The meaning of these names is rather obscure: the symbolical explanations 'army and battle' might seem to point to some such meanings as 'grounded on heaps' and 'grounded on intelligence (or plan).'
16. That is, extending in every direction, or open (common) to all.
17. Lit. 'he whose boons are (bestowed) hitherwards.'
18. See paragraph 13.
19. Viz. for long life, offspring, cattle, social distinction, and a seat in heaven;--see the Sûktavâka I, 9, 1, 12 seqq.
20. The Khandasyâs represent the principal metres, the formulas used in laying down the bricks being composed in the respective metres. They consist of ten sets of three bricks each, representing the ten metres, and an additional (thirty-first) brick representing the Atikhandas, or redundant metre. Each of the ten sets consists of a central brick of full size (a foot square) placed on one of the two spines, and flanked on the two sides not in contact with the spines by two half-size bricks, viz.:--1. gâyatrî at the east end of the 'spine'; 2. trishtubh on the Retahsik range (joining the Gârhapatya on the front, or east, side); 3. gagatî, on the Retahsik range (joining the Gârhapatya on the west side); 4. anushtubh, immediately behind (west) of the preceding set; 5. brihatî, immediately in front (east) of the Ashâdhâ range (on which the ring of Stomabhâgâs lies); 6. ushnih, immediately behind (west of) the Gâyatrîs; 7. kakubh, immediately in front of the brihatî bricks; 8. paṅkti, at the right (south) end of the 'cross-spine'; 9. padapaṅkti, at the left (north) end of the 'cross-spine'; 10. the single atikhandas, immediately in front (east) of the fifth Asapatnâ (see p. 84, note 1); 11. (three) dvipadâ at the back, or west, end of the 'spine.'
21. That is, a position of honour, or dignity (srî).
22. By the metres, here and in the sequel, we have to understand bricks laid down with verses of the respective metres (Vâg. S. XV, 20 seq.).
23. That is, the so-called Great Litany (mahad uktham) recited, by the Hotri, in response to the Mahâvrata-sâman, or Chant of the Great Rite, at the midday service of the last but one day--the so-called Mahâvrata day--of the sacrificial session called 'Gavâm ayanam,' or 'cows’ walk.' The Great Litany consists of numerous hymns, and some detached verses and prose formulas; the whole matter recited being stated to amount to as many syllables as would make up a thousand Brihatî verses (of thirty-six syllables each)--or 36,000 syllables in all. From an analysis I have made of the Mahad uktham (or Brihad uktham, as it is also called) as contained in MS. Ind. Off. 1729 D, I find it very difficult to check the accuracy of this statement; my own calculation yielding somewhere about 37,200 syllables. By leaving out of account the prose formulas, as well as certain repetitions, this gross amount might, however, be reduced to something approximating the stated number of syllables; and, indeed, the calculation was probably not meant to be a strictly accurate one. Cf. II, 3, 3, 19, 20 (where read Litany, instead of Chant), part ii, p. 430. See also IX, I, 1, 44; 3, 3, 19; 5, 2, 12.
24. The three Kakubh verses (Vâg. S. XV, 38-40) consist each of three pâdas, of eight, twelve, and eight syllables respectively, making together twenty-eight syllables. In muttering these verses, whilst laying down the Kakubh bricks, he is to omit four syllables from the middle pâda of each verse (so as to make it equal to the other two pâdas), and mutter the words thus omitted at the beginning of the verse (XV, 47) used in laying down the Atikhandas brick. The syllables omitted make up complete words in each case, viz. 'bhadrâ râtih' at the beginning of the middle pâda of the first verse, 'vritratûrye' at the end of the middle pâda of the second verse, and 'ava sthirâ' at the beginning of the second pâda of the third verse. The remaining portions of the Kakubh verses consist each of twenty-four syllables, or a Gâyatrî verse. The references here made to the different parts of the Mahad uktham are not quite clear, and seem to point to a somewhat different arrangement of that sastra from that known from the Aitareyâranyaka and the Sâṅkhâyana-sûtra. The head, indeed, consists of Gâyatrî verses, viz. Rig-veda I, 7., either the whole, or, according to some, only certain verses of it; the first three, or nine, verses also forming the opening triplet, or triplets, of the Mahâvrata-sâman, the chanting of which precedes the recitation of the Great Litany.--For the trunk (âtman) consisting of trishtubh verses, see p. 113, note 1. The Paṅkti verses, on the other hand, said to form the wings, would seem to be Rig-veda VIII, 40 (consisting of mahâpaṅktis), which in the Aitareya arrangement forms the thighs, whilst Sâṅkhâyana makes it part of the tail; and the Gagatîs here referred to as constituting the spine would seem to be X, 50, which immediately follows the hymn just referred to, and is not otherwise identified with any special part of the body. The MSS. of Harisvâmin's commentary are unfortunately hopelessly corrupt in this place.
25. The Great Litany begins with seven sets of hymns and verses, meant symbolically to represent certain parts of Agni-Pragâpati's bird-shaped body which the ceremony is intended to reconstruct, viz. the trunk, neck, head, the roots (sinews) of the wings, the right and left wings, and the tail, between each two of which the so-called Sûdadohas verse (Rig-veda VIII, 69, 3), meant to represent the vital air pervading the body, is inserted, as it also is between (and before) the succeeding parts. In the first place there follow three eighties of triplets (or, 3 sets of 240 verses each) in the Gâyatrî, Brihatî and Ushnih metres respectively. Then comes the Vasa hymn representing the belly, and finally a course of recitations (beginning with hymn VIII, 40) forming the thighs. For the part which the number eighty plays in the Agnikayana ceremony, see Weber, Ind. Stud. XIII, p. 167. The term for 'eighty,' viz. 'asîti,' gives rise to a constant etymological play. Sâyana, on Aitareyâranyaka I, 4, 3, 1, takes it in the sense of 'food' (cf. above, VIII, 5, 2, 17); whilst the Âranyaka itself takes it in that of 'obtainment':--yad evâsmin loke yaso, yan maho, yan mithunam, yad annâdyam, yâ ’pakitis tad asnavai, tad âpnavâni, tad avarunadhai, tan me ’sad iti.
26. This is the hymn Rig-veda VIII, 46, ascribed to Vasa Asvya, and remarkable for the variety of metres in which the different verses are composed. In the Aitareya recension of the Mahad uktham (which is followed in the MS. of this sastra referred to in the preceding notes) only the first twenty verses are recited, but verse 15 being divided into two verses, a dvipadâ and an ekapadâ, they are thus made to consist of twenty-one verses.
27. The Nada-verse, Rig-veda VIII, 69, 2 (in the ushnih metre) deriving its name from its first word 'nadam,' plays a peculiar part in the recitation of the Great Litany. The opening set of recitations, representing the trunk, consists of twenty-two trishtubh verses; these are recited in such a way that after each pâda (or quarter of a verse) one of the four pâdas of the Nada-verse is inserted. The chief object of this insertion seems to be a metrical one, viz. that of making each two pâdas (trishtubh = eleven, and ushnih = seven syllables) to form half a brihatî verse (eighteen syllables), the whole Litany being computed by brihatî verses. Moreover, of v. 3 of the first Trishtubh hymn of this set (Rig-veda X, 120) only the first two pâdas are recited at this stage (whilst the remaining two are recited in different places later on), and this half-verse is followed by a brihatî and a satobrihatî pâda (VII, 32, 23 c, and VI, 46, 2 c), after which the recitation proceeds with verse 4 of the first hymn. This seems to account for one of the two half-verses here referred to, whilst the other would seem to be VII, 20, 1 a, b, recited later on in the sastra. Cf. Prof. F. Max Müller's translation of Aitareyâr., Sacred Books of the East, vol. i, p. 181 seqq.--The Aindrâgna hymn is VIII, 40, 1-9; 11; 12, being the first hymn of the portion representing the thighs. It consists of ten mahâpaṅkti verses (6 × 8 syllables)--each of which is split up into two Gâyatrî verses (3 × 8 syllables)--and one trishtubh verse.--The chief anushtubh verses are those of Rig-veda I, 11, 1-8, which are recited in a peculiar way (towards the end of the sastra), the last pâda of each verse interchanging with the first pâda of the next verse.
28. Either because the Gâyatrî is the foremost and noblest of metres (whence its symbolical connection with the priestly office and caste), and the one used for the first stoma at the Soma-sacrifice; or on account of its being best adapted for singing. For the threefold nature of the head, as consisting of skin, bone, and brain, see XII, 2, 4, 9.
29. That is, on both sides of the chest; see XII, 2, 4, 11, with note.
30. Or, as one tending (flying) eastwards.
31. According to VII, 5, I, 38, the fire-pan is supposed to represent the belly, and the mortar the yoni; and these two were, in the first layer, placed north of the svayam-âtrinnâ, or naturally-perforated brick, so as to leave the space of a full brick between them and that central brick of the layer; cf. VII, 5, I, 13. In the sketch of the central part of the first layer (p. 17), the two northernmost bricks, marked p, represent the fire-pan and mortar.
32. That is, the feet and back part of the body, or the tail, the latter, in a sitting bird forming, as it were, a third foot or support to the body.
33. For the building of the separate Gârhapatya hearth, on which the sacred fire was transferred from the Ukhâ (fire-pan), see part iii, p. 298 seq.; its sketch, p. 302. A similar hearth is now built on the fifth layer of the Âhavanîya fire-altar.
34. For the lotus-leaf, which is the first thing laid down in the centre of the altar-site on which the (Âhavanîya) altar is to be raised, see VII, 4, 1, 7 seqq. The Gârhapatya had been built previous to that (VII, 1, 1, 1 seqq.).
35. See VII, 1, 1, 19 seqq.
36. The Punaskiti (re-piling) is a second pile or layer of eight bricks corresponding exactly to the first, and placed thereon.
37. In the ordinary sacrifices the Gârhapatya hearth is placed behind (west of), and the Âhavanîya on the front (or east) end of, the Vedi.
38. That is, at the performance of an ordinary Soma-sacrifice. For the vedi and uttaravedi on that occasion, see III, 5, 1, 1 seq.; 12 seqq. (part ii, p. 111 seqq.)
39. See part iii, p. 143.
40. That is, on this altar where the fire will soon be burning. It seems also to refer to the sun burning over the third heaven--as the counterpart of the Agni of the fire-altar.
41. That is, the sustainer of the world (gagad-bhartar), according to Mahîdhara; an etymological play on the word 'bhuranyu.'
42. The texts have 'agne,' O Agni! the verbal form 'krinudhvam' being explained by Mahîdhara as an irregular singular form for 'krinu,' (make thou). The verse seems, however, corrupt.
43. The author (not Mahîdhara) seems rather to take 'udbudhyasva' in a transitive sense ('wake thou him'), as Mahîdhara certainly does the second imperative 'pratigâgrihi,' 'make him (the Sacrificer) careful!'
44. The text has the 2nd person dual, which Mahîdhara explains by the 3rd dual (yagamânena saha samsrishte bhavatâm--'May the two become united with the Sacrificer'), because of the nominative 'ishtâpûrve,' instead of the vocative.
45. Viz. VII, 1, 1, 28.
46. Viz. VII, 1, 1, 32.
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