Philosophy and Religion / Satapatha Brahmana

The Satapatha Brahmana: Sixth Kânda, Fifth Adhyâya

The making of the fire-pan (ukhâ).

First Brâhmana

1. That water (used for working the clay) has been boiled by means of resin of the palâsa tree (butea frondosa), just for the sake of firmness. And as to why (it is done) by palâsa resin;--the palâsa tree doubtless is Soma¹, and Soma is the moon, and that (moon) indeed is one of Agni's forms: it is for the obtainment of that form of Agni (that palâsa resin is used).

2. He pours it on (the clay), with (Vâg. S. XI, 50-52; Rik S. X, 9, 1-3), 'Refreshing ye are, O waters²!' To whatever deity a Rik-verse, and to whatever deity a Yagus formula applies, that Rik-verse is that very deity, and that Yagus formula is that very deity: hence this triplet (XI, 50-52) is these waters, and they are those very waters which appeared as one form³: that form he now makes it.

3. He then produces foam and puts it thereto: the second form which was created (in the shape of) foam⁴, that form he thus makes it. And the clay he now mixes is that very clay which was created as the third form. It was from these forms that he (Agni) was created at the beginning, and from them he now produces him.

4. He then mixes it with the goat's hair, just for the sake of firmness. And as to why with goat's hair,--the gods then collected him (Agni) from out of the cattle, and in like manner does this one now collect him from out of the cattle. And as to why with goat's hair, it is because in the he-goat (is contained) the form of all cattle; and as to its being hair, form is hair⁵.

5. [Vâg. S. XI, 53] 'Mitra having mixed the earth and ground with light,'--Mitra doubtless is the breath, and the breath first did this sacred work;--'I mix (fashion) thee, the well-born knower of beings, for health to creatures,'--as the text, so its meaning.

6. Then there are these three kinds of powder (dust)--(sand of) gravel, stone, and iron-rust--therewith he mixes (the clay), just for firmness. And as to why (it is mixed) therewith, it is because thereof this (earth) consisted when it was created in the beginning: thus whatlike this (earth) was created in the beginning, such he now makes it (the earth, or fire-pan).

7. [Vâg. S. XI, 54] 'The Rudras, having mixed the earth, kindled the great light;'--for this Agni is yonder sun: thus it is that great light which the Rudras, having mixed the earth, did kindle;--'yea, never-failing and brilliant, their light shineth among the gods;'--for that never-failing and brilliant light of theirs does indeed shine among the gods.

8. With two (verses) he mixes (the clay),--two-footed is the Sacrificer, and the Sacrificer is Agni as great as Agni is, as great as is his measure, so great he thus mixes (fashions) him.

9. He then kneads it, with(Vâg. S. XI, 55), 'Mixed by the Vasus, the Rudras,'--for this (clay) has indeed been mixed both by the Vasus and the Rudras: by the Vasus, because by Mitra and by the Rudras, because by the Rudras;--'by the wise, the clay suitable for the work;'--for wise those (gods) are, and suitable for the (sacred) work is this clay;--'making it soft with her hands, may Sinîvalî fashion it!'--Sinîvalî doubtless is speech: thus, 'May she, having made it soft with her hands, fashion it!'

10. [Vâg. S. XI, 56] 'Sinîvalî, the fair-knotted, fair-braided, fair-locked,'--for Sinîvalî is a woman, and that is indeed the perfect form of woman, to wit, the fair-knotted, fair-braided, fair-locked: he thus makes her perfect;--'may she place the fire-pan into thy hands, O great Aditi!'--the great Aditi doubtless is this earth: it is to this earth that he says this.

11. [Vâg. S. XI, 57] 'Let Aditi fashion the fire-pan, by her skill, her arms, her wisdom!'--for by her skill, by her arms, and by her wisdom she does indeed fashion it;--'may she bear Agni in her womb, even as a mother (bears) her son in her lap!'--that is, 'as a mother would bear her son in her lap, so may she (Aditi) bear Agni in her womb!'

12. With three (formulas) he kneads (the clay),--threefold is Agni: as great as Agni is, as great as is his measure, with so much he thus kneads him. With two (verses) he mixes,--that makes five;--of five layers consists the fire-altar (Agni); five seasons are a year, and the year is Agni: as great as Agni is, as great as is his measure, so great does this become. With three (formulas) he pours water thereto,--that makes eight;--of eight syllables the Gâyatrî metre consists, and Agni is Gâyatra: as great as Agni is, as great as is his measure, so great does this become. And, moreover, as one of eight syllables⁶ this (earth) was created in the beginning: thus as great as this (earth) was created in the beginning, so great he thus makes this (fire-pan representing the earth).

Second Brâhmana

1. He then takes a lump of clay, as much as he thinks sufficient for the bottom part, with, 'Makha's head thou art!'--Makha, doubtless, is the sacrifice, and this is its head; for the Âhavanîya fire is the head of the sacrifice, and that Âhavanîya (fire-altar) he is now about to build: hence he says, 'Makha's head thou art!'

2. And, again, as to why he says, 'Makha's head thou art!'--when he (Agni) is built up, then he is born, and it is by the head (issuing first), by the top, that he who is born is born: 'when he is born, may he be born by the head, by the top!' so he thinks.

3. He spreads it out, with (Vâg. S. XI, 58), 'May the Vasus, Aṅgiras-like, fashion thee by the Gâyatrî metre!'--for the bottom part is this (terrestrial) world, and this the Vasus fashioned by means of the Gâyatrî metre; and in like manner does this one now fashion it by means of the Gâyatrî metre;--'Aṅgiras-like,' he says, for Aṅgiras is the breath. 'Thou art steadfast!'--that is, 'thou art firm,' or, 'thou art fixed;'--'Thou art the earth!'--for this bottom part is indeed the earth;--'Establish in me offspring, increase of wealth, lordship of cattle, manhood, clansmen for the Sacrificer!' For the Vasus, having fashioned this (terrestrial) world, invoked this blessing thereon; and in like manner does the Sacrificer, having fashioned this world, now invoke this blessing thereon. Having made it of the measure of a span (in each direction), he then turns up its edge on each side.

4. He then lays thereon the first (lower) side-part, with, 'May the Rudras, Aṅgiras-like, fashion thee by the Trishtubh metre!'--for this side-part is the air, and this the Rudras fashioned by means of the Trishtubh metre; and in like manner does this one now fashion it by means of the Trishtubh metre;--'Aṅgiras-like,' he says, for Aṅgiras is the breath;--'Thou art steadfast!'--that is, 'thou art firm,' or 'thou art fixed;'--'Thou art the air!' for this side-part is indeed the air;--'Establish in me offspring, increase of wealth, lordship of cattle, manhood, clansmen for the Sacrificer!' For the Rudras, having fashioned the air, invoked this blessing thereon; and in like manner does this Sacrificer, having fashioned the air, now invoke this blessing thereon. Having stroked and smoothed it all over--

5. He lays on the upper side-part, with, 'May the Âdityas, Aṅgiras-like, fashion thee by the Gagatî metre!' for this side-part is yonder sky, and this the Âdityas fashioned by means of the Gagatî metre; and in like manner does this one now fashion it by means of the Gagatî metre;--'Aṅgiras-like,' he says, for Aṅgiras is the breath;--'Thou art steadfast!'--that is, 'thou art firm,' or 'thou art fixed;'--'Thou art the sky!' for that side-part is indeed the sky;--'Establish in me offspring, increase of wealth, lordship of cattle, manhood, clansmen for the Sacrificer!' For the Âdityas, having fashioned the sky, invoked this blessing thereon; and in like manner the Sacrificer, having fashioned the sky, now invokes this blessing thereon.

6. He then makes it (complete), with this fourth prayer, 'May the All-gods, the friends of all men, fashion thee, Aṅgiras-like, by the Anushtubh metre!'--this prayer, doubtless, is the (four) quarters, and the All-gods, the friends of all men, did then, by means of this prayer, put the quarters into these worlds, (that is) into the fire-pan; and in like manner does the Sacrificer, by means of this prayer, now put the quarters into these worlds, into the fire-pan;--'Aṅgiras-like,' he says, because Aṅgiras is the breath;--'Thou art steadfast!'--that is, 'thou art firm,' or 'thou art fixed;'--'Thou art the quarters!' for this prayer indeed is the quarters;--'Establish in me offspring, increase of wealth, lordship of cattle, manhood, clansmen for the Sacrificer!' For the All-gods, the friends of all men, having fashioned the quarters, invoked this blessing on them; and in like manner the Sacrificer, having fashioned the quarters, now invokes this blessing on them.

7. With that same formula he fashions it both inside and outside, whence the quarters are both inside and outside these worlds. He therewith fashions it without restriction (to any part of the pan), for unrestricted are the quarters.

8. He makes it just a span high, and a span sideways; for Vishnu, when an embryo, was a span long, and this (fire-pan) is the womb: he thus makes the womb of equal size with the embryo⁷.

9. Were it larger than a span, he would make it smaller by that prayer; and were it smaller, (he would make it) larger thereby⁸.

10. If there be one victim, let him make it (the pan) one span wide; and if there be five victims, let him make it five spans wide, or an arrow's width; for the arrow means strength: he thus makes it to be composed of strength. But, indeed, an arrow formerly used to be five spans long⁹.

11. He then lays round the horizontal belt (or rim);--that is the quarters; for the gods, having made these worlds, the fire-pan, strengthened and encircled them by the quarters; and in like manner the Sacrificer, having made these worlds, the fire-pan, thus strengthens and encircles them by the quarters.

12. He lays this (rim) on the upper third (of the side), for it is there the ends of these worlds meet, and he thus makes them firm thereby.

13. [He does so, with Vâg. S. XI, 59] 'Thou art Aditi's girdle!'--in the sacrifice the string relates to Varuna: he thus lays this belt round after (expressly) making it one not relating to Varuna.

14. He then silently makes four upright (bands), for these are the quarters;--for the gods, having made these worlds, the fire-pan, made them firm on all sides by means of the quarters¹⁰; and in like manner the Sacrificer, having made these worlds, the fire-pan, now makes them firm on all sides by means of the quarters.

15. These (vertical bands) run up to (the rim of) it, for they did then support it, and so do they now support it: thus that upper part of it becomes firm by means of the horizontal belt, and that lower part of it by means of these (vertical bands).

16. At their tops they form nipples; for the gods, having made these worlds, the fire-pan, drew forth for themselves from these nipples all (objects of) their desires; and in like manner the Sacrificer, having made these worlds, the fire-pan, draws forth from these nipples all his desires.

17. This (fire-pan) indeed is a cow, for the fire-pan is these worlds, and these worlds are a cow: that horizontal belt is its udder; it is in the (upper) third of it, for the udder is in one-third of the cow.

18. He forms nipples to it, whereby he forms the nipples of the udder: it has four nipples, for the cow has four nipples.

19. Some, indeed, make it with two nipples, or also with eight nipples; but let him not do so, for those cattle which have fewer nipples than a cow, and those which have more nipples, are less fit to yield him a livelihood: hence they make this (fire-pan) less fit to yield a livelihood; and, indeed, they do not make it (like) a cow, but (like) a bitch, or a ewe, or a mare; hence let him not do so.

20. He then takes hold of its bowl, with, 'May Aditi seize thy bowl!' Aditi, doubtless, is Speech; and the gods, having then fashioned it, perfected it by means of Aditi, speech; and in like manner this one, having fashioned it, now perfects it by means of Aditi, speech.

21. Having grasped it with both hands, he sets it down, with, 'She, having fashioned the great (mahîm) fire-pan,'--that is, 'she, having fashioned the great (mahatîm) fire-pan;'--'the earthen womb for Agni;'--for this is indeed Agni's earthen womb;--'Aditi offered it unto her sons, thinking, They shall bake it!'--for Aditi, indeed, having fashioned it, offered it to the gods, her sons, to bake it; and in like manner does this one now, after fashioning it, offer it to the gods to bake it.

22. Now some make three (fire-pans), saying, 'Three (in number) are these worlds, and the fire-pans are these worlds;' and also for mutual expiation, thinking, 'If the one will break, we shall carry (Agni) in the other, and if the other (breaks), then in the other (or third).' Let him not do so; for that first bottom part is this world; and that first (lower) side-part is the air; and the upper one is the sky; and that fourth, the prayer, doubtless is the quarters; and just as much as these worlds and the quarters are, so much is this whole (universe). But were he to add anything thereto, he would make it to be redundant, and whatever redundant (act) is done in the sacrifice is left over for the Sacrificer's spiteful rival. And as to the expiation in case of the (fire-pan being) broken, that (will be told) in a subsequent chapter¹¹.

Third Brâhmana

1. Of that same (clay) she (the queen) forms the first, the 'invincible' (brick); for the invincible one (Ashâdhâ) is this earth, and this earth was created first of these worlds. She forms it of that same clay, for this earth is (one) of these worlds. The (Sacrificer's) consecrated consort (mahishî) forms it: for this earth is a 'mahishî' (female buffalo, a cow). She who is first taken to wife is the consecrated consort.

2. It measures a foot (in length and breadth), for the foot is a foundation, and this earth also is a foundation. It is marked with three lines, for this earth is threefold¹².

3. Now he (the Sacrificer) makes the fire-pan: he thereby makes these worlds. He then makes the (three) 'all-light' (bricks), that is these deities, Agni, Vâyu, Âditya, for those deities indeed are all the light. He makes them from that same clay (as the fire-pan): he thus produces these gods from these worlds. The Sacrificer makes them. They are marked with three lines, for threefold are these gods¹³. Thus as regards the deities.

4. Now as regards the self (or body): the fire-pan, indeed, is the self (of Agni). The 'invincible' (brick) is speech: that she (the wife) makes first, for this speech is foremost in the body. She makes it from that same clay, for this speech is of the body. The (Sacrificer's) consecrated consort makes it, for speech is a 'mahishî.' It is marked with three lines, for speech is divided into three kinds, Rik-verses, Yagus-formulas, and Sâman-tunes; and because of this threefold form of speech, low-voiced, half-loud, and loud.

5. He makes the fire-pan: thereby he makes (Agni's) self. He then makes the 'all-light' (bricks),--the 'all-light' (brick) is offspring, for offspring indeed is all the light: he thus causes generation to take place. He makes them of the same clay (as the fire-pan): he thus produces offspring from the self. The Sacrificer makes them: the Sacrificer thus produces offspring from his own self. He makes them without interruption: he thus produces uninterrupted offspring from his own self. He makes them subsequently (to the fire-pan): he thus produces the offspring subsequently to his own self. They are marked with three lines, for generation is threefold, father, mother, and son; or, the embryo, and the inner and outer membrane.

6. He makes these from (clay) prepared with prayer, the others from (clay) prepared without prayer; for these are defined, the others undefined; these are limited (in number), the others unlimited.

7. That Agni is Pragâpati; but Pragâpati is both of this, defined and undefined, limited and unlimited: thus when he makes (bricks) from (clay) prepared with prayer, he thereby makes up that form of his (Pragâpati's) which is defined and limited; and when he makes them from (clay) prepared without prayer, he thereby makes up that form of his which is undefined and unlimited. Verily, then, whosoever knowing this does it on this wise, makes up the whole and complete Agni. From the (clay) lying ready prepared, he leaves over a lump for expiations¹⁴.

8. He (the Adhvaryu) now fumigates it (the fire-pan)--just for the sake of strength, or to (mark) the progress of the work. And, again, as to why he fumigates,--that fire-pan is the head of the sacrifice, and the smoke its breath: he thus puts breath into the head.

9. He fumigates it with horse-dung, to insure it against injury; for the horse is sacred to Pragâpati, and Pragâpati is Agni, and one does not injure one's own self. And with dung (he does it) because that is what was eaten (by the horse) and is useless; and thus he does not injure the horse itself, nor the other cattle.

10. [Vâg. S. XI, 60] 'May the Vasus make thee fragrant by the Gâyatrî measure, Aṅgiras-like!--May the Rudras make thee fragrant by the Trishtubh metre, Aṅgiras-like!--May the Âdityas make thee fragrant by the Gagatî metre, Aṅgiras-like!--May the All-gods, the friends of all men, make thee fragrant by the Anushtubh metre, Aṅgiras-like!--May Indra make thee fragrant!--May Varuna make thee fragrant!--May Vishnu make thee fragrant!'--he thus fumigates it by means of the deities.

11. Seven balls of horse-dung are (used), and seven formulas: those deities are sevenfold¹⁵, and seven vital airs there are in the head. But also what is many times, seven times seven, is (expressed by) seven¹⁶: he thus puts the seven vital airs into the head.

Fourth Brâhmana

1. He now digs that (hole)¹⁷ in the earth; for the gods now were afraid, thinking, 'We hope the Rakshas, the fiends, will not smite here this (Agni) of ours!' They made this (earth) to be his self (body), for protection, thinking, 'The self will protect itself.'

2. He digs him out with (the help of) Aditi, in order to guard him from injury; for Aditi is this earth, and one does not injure one's own self; but were he to dig with (the help of) another deity, he surely would injure him (Agni).

3. [Vâ, . S. XI, 61] 'May the divine Aditi, clear to all the gods, dig thee, Aṅgiras-like, O hole, in the lap of the earth!'--for this hole (is dug) among the gods. That bamboo spade now disappears. This hole is four-cornered, for there are four quarters: he thus digs it from all the quarters¹⁸. Having then laid down fuel in it, he silently puts the 'invincible' (brick) thereon, for that is made first.

4. He then sets down the fire-pan (with the bottom part upwards), with, 'May the divine wives of the gods, dear to all the gods, place thee, Aṅgiras-like, O fire-pan, in the lap of the earth!' for of old the divine wives of the gods, dear to all the gods, indeed, like Aṅgiras, placed that (fire-pan) into the lap of the earth, and by (the help of) them he now places it. But, surely, these are the plants,--the wives of the gods are indeed the plants; for by the plants everything here is supported: by means of the plants he thus supports this (fire-pan). He then lays down silently the all-light' (bricks). Having then placed fuel thereon he kindles it.

5. 'May the divine Dhishanâs, dear to all the gods, kindle thee, Aṅgiras-like, O fire-pan, in the lap of the earth!' for of old the divine Dhishanâs, dear to all the gods, indeed kindled it, like Aṅgiras, in the lap of the earth, and with their help he now kindles it. But, surely, this is Vâk (speech),--the Dhishanâs are indeed speech¹⁹, for by speech everything is kindled here: by means of speech he thus kindles this (fire-pan). Whilst looking at it, he then mutters these three formulas:

6. 'May the divine protectresses, dear to all the gods, heat thee, O fire-pan, Aṅgiras-like, in the lap of the earth!' for of old the divine protectresses, dear to all the gods, indeed, like Aṅgiras, heated it in the lap of the earth; and by them he now heats it. But, surely, these are the days and nights,--the protectresses are indeed the days and nights; for by days and nights everything is covered here: by means of the days and nights he thus heats it.

7. 'May the divine ladies, dear to all the gods, bake thee, Aṅgiras-like, O fire-pan, in the lap of the earth!' for of old the divine ladies, dear to all the gods, did, like Aṅgiras, bake it in the lap of the earth, and with their help he now bakes it. But, surely, these are the metres,--the ladies (gnâ) are indeed the metres (scripture texts), for by means of these men go (gam) to the celestial world: by means of the metres he thus bakes it.

8. 'May the divine women, with unclipped wings, dear to all the gods, bake thee, Aṅgiras-like, O fire-pan, in the lap of the earth!' for of old the divine women, with unclipped wings, dear to all the gods, did bake it, like Aṅgiras, in the lap of the earth; and with their help he now bakes it. But, surely, these are the stars,--the women (gani) are indeed the stars, for these are the lights of those righteous men (gana) who go to the celestial world: it is by means of the stars that he thus bakes it.

9. Now he digs with one (formula), he sets down (the fire-pan) with one, he kindles with one, he heats with one, he bakes (pak) with two, whence twice in the year food is ripened (pak); these amount to six,--six seasons are a year, and Agni is the year: as great as Agni is, as great as is his measure, so great does this become.

10. And as often as he attends to (the fire by adding fresh fuel)²⁰ he attends to it with the prayer relating to Mitra, '[The protection] of Mitra, the preserver of men²¹ . . .;' for a friend (mitra) does not injure any one, nor does any one injure his friend; and in like manner does this one not injure that (fire-pan), nor does it (injure) him. By day he should put (fuel) on it, by day he should clear it (of the ashes).

11. He clears it (of the ashes) with a prayer relating to Savitri,--for Savitri is the impeller: impelled by Savitri, he thus clears it--[Vâg. S. XI, 63] 'May the divine Savitri, the well-handed, well-fingered, and well-armed, clear thee by his might!'--for Savitri is all that.

12. He then turns it (the fire-pan) round, with. 'Not tottering upon the earth, fill the regions, the quarters!'--that is, 'not tottering, fill thou with sap the regions and quarters on earth!'

13. He then takes it up, with [Vâg. S. XI, 641 'Having risen, do thou become great,'--for these worlds, having risen, are great;--'and stand up steadfast!' that is, 'stand thou up firm and fixed!'

14. Having taken it in both hands, he sets it down, with, 'O Mitra, unto thee I consign this fire-pan for safety: may it not break!' for Mitra is that wind which blows yonder: it is to him he thus consigns it for .protection; for these worlds are protected by Mitra (or by a friend), whence nothing whatever is harmed in these worlds.

15. He then pours (milk) into it,--just for strength, or to (mark) the progress of the work. And, again, why he pours (milk) into it,--that fire-pan is the head of the sacrifice, and milk is breath: he thus lays breath into the head. Moreover, the fire-pan (ukhâ, f.) is a female: he thus lays milk into the female, whence there is milk in the female.

16. He pours goat's milk into it to avoid injury²²; for the goat sprang from Pragâpati's head, and Pragâpati is Agni; and one does not injure one's own self. And as to why it is goat's (milk),--the goat eats all (kinds of) herbs: he thus pours into it (the pan) the sap of all (kinds of) herbs.

17. [Vâg. S. XI, 65] 'May the Vasus fill thee with the Gâyatrî metre, Aṅgiras-like!--May the Rudras fill thee with the Trishtubh metre, Aṅgiras-like!--May the Âdityas fill thee with the Gagatî metre, Aṅgiras-like!--May the All-gods, dear to all men, fill thee with the Anushtubh metre, Aṅgiras-like!'--by these deities he thus moistens it: by whatever deities he fashions it, by them he fumigates it, and by them he moistens it. For he who performs a work, knows the practice of it: hence by whatever deities he fashions it, by them he fumigates and moistens it.

Footnotes

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