Philosophy and Religion / Satapatha Brahmana

The Satapatha Brahmana: Sixth Kânda, Seventh Adhyâya

First Brâhmana

1. He hangs a gold plate (round his neck), and wears it; for that gold plate is the truth, and the truth is able to sustain that (fire¹): by means of the truth the gods carried it, and by means of the truth does he now carry it.

2. Now that truth is the same as yonder sun. It is a gold (plate), for gold is light, and he (the sun) is the light; gold is immortality, and he is immortality. It (the plate) is round, for he (the sun) is round. It has twenty-one knobs, for he is the twenty-first². He wears it with the knobs outside, for the knobs are his (the sun's) rays, and his rays arc outside.

3. And as to why he puts on and wears the gold plate;--that plate is yonder sun, and man, in his human form, is unable to sustain that fire: it is only in this (solar or divine) form that he bears that (divine) form.

4. And, again, why he puts on and wears the gold plate;--this fire is seed poured out here; and the gold plate means vital energy (or brilliance) and vigour: he thus lays vital energy and vigour into that seed.

5. And, again, why he puts on and wears the gold plate;--the gods now were afraid lest the Rakshas, the fiends, should destroy here that (Agni) of theirs. They made that (plate), yonder sun, to be his (Agni's) protector (standing) by his side, for the gold plate is yonder sun: and in like manner does this (Sacrificer) now make that (plate) to be his (Agni's) protector by his side.

6. It is sown up in a black antelope's skin; for the black antelope skin is the sacrifice, and the sacrifice is able to sustain that (Agni): by means of the sacrifice the gods carried him, and by means of the sacrifice he now carries him;--with the hair (inside), for the hair are the metres, and the metres are indeed able to sustain him: by the metres the gods carried him, and by the metres he now carries him.

7. It is sown into the white and black hair, for these two are forms of the rik (hymn-verse) and the sâman (hymn-tune), and the rik and sâman are indeed able to sustain him (Agni): by the rik and sâman the gods carried him, and by the rik and sâman he now carries him. The hempen sling of the gold plate is a triple (cord): the significance of this has been explained.

8. He wears it over the navel; for that gold plate is yonder sun, and he (stands) over the navel (of the earth or sky).

9. And, again, why over the navel,--below the navel is the seed, the power of procreation, and the gold plate represents vital energy and vigour: (he does so, thinking,) 'Lest the gold plate burn up my seed, my power of procreation, my vital energy and vigour.'

10. And, again, why over the navel;--sacrificially purer is that part of the animal (victim) which is above the navel, and more in contact with ordure is that which is below the navel: he thus carries it (the plate) by means of that part of the animal which is sacrificially purer.

11. And, again, why over the navel,--that part of the vital air which is immortal is above the navel, and streams out by upward breathings; but that which is mortal passes by and away from the navel: he thus makes him (the Sacrificer) obtain the part of the vital air which is immortal, and by that he then carries it (the fire).

12. Now, he carries that (fire in the pan) on a seat;--the seat (âsandî) doubtless is this earth, for on her everything here is settled (âsanna); and she indeed is able to sustain him (Agni): it was thereby that the gods carried him, and thereby he now carries him.

13. It is made of udumbara wood (ficus glomerata), for the Udumbara tree is sustenance (sustaining strength), life-sap: by means of sustenance, life-sap, he thus carries him. Moreover, that Udumbara represents all the trees here (on earth), and all the trees (together) are capable of sustaining that (fire): by means of all the trees the gods bore (or, maintained) it, and by means of all the trees does he now bear it.

14. It (the seat) is a span high; for Vishnu, as an embryo, was a span high: he thus makes the womb equal in size to the embryo. It is a cubit across; for the cubit is (the length of) the (fore-)arm, and strength is exerted by the arm. It thus is made equal to strength, and strength is indeed capable of sustaining him (Agni): by means of strength the gods did bear him, and by means of strength does he now bear him.

15. The feet and boards³ are four-cornered; for there are four regions, and the regions are able to sustain him: by means of the regions the gods bore him, and by the regions does he now bear him. It is interwoven with cords of reed-grass, triple ones,--the significance of this has been explained;--and smeared over with clay,--(the significance) of this also has been explained; but it also serves to keep them from taking fire⁴.

16. Now he carries him (Agni, the fire) by means of a netting⁵--he, Agni, is these worlds, and the netting is the regions, for by means of the regions these worlds are able to stand; and inasmuch as they are so able (sak), it is called a netting (sikya): he thus carries him by means of the regions. It is furnished with six strings,--for there are six regions;--made of reed-grass, triply wound--the significance of this has been explained;--and smeared with clay--(the significance) of this also has been explained; but it also serves to keep them from taking fire.

17. The waters are his (Agni's) foundation, for on the waters these worlds are founded. The sun is the connecting link⁶, for to the sun these worlds are linked by means of the quarters: whosoever thus knows this, carries suchlike a one by suchlike a one⁷.

18. And, again, why he carries him by means of a netting,--he, Agni, is the year, and the netting is the seasons; for by means of the seasons the year is able to exist, and inasmuch as it is so able (sak), therefore (the netting is called) 'sikya:' he thus carries him by the seasons. It is furnished with six strings, for there are six seasons.

19. Day and night are his foundation, for on day and night this year is founded. The moon is the connecting link, for to the moon this year is linked by means of the seasons: whosoever thus knows this, carries suchlike a one by suchlike a one. And verily by him who so knows this, he (Agni) is carried for a year; and by him who does not so know it, he is attended to for a year⁸. Thus as to the deities,--

20. Now as to the self (or body of Agni). Agni doubtless is the self, and the netting is the vital airs, for by means of the vital airs that self is able to exist; and inasmuch as it is so able (sak) therefore (the netting is called) 'sikya:' he thus carries (sustains) him by means of the vital airs; and it is furnished with six strings, because there are six vital airs.

21. The mind is his foundation, for on the mind this body is founded,--and food is the connecting link, for to food this body is linked by means of the vital airs: whosoever thus knows this, carries suchlike (Agni) by suchlike means.

22. Now he carries him by means of the fire-pan; for the pan is these worlds, and these worlds are indeed able to hold him: by means of these worlds the gods carried him, and by means of them he (the Sacrificer) now carries him.

23. And as to why it is called 'Ukhâ;'--by means of this sacred performance and this process the gods at that time dug out these worlds; and inasmuch as they so dug out (ut-khan), it (the pan representing the worlds) is called 'utkhâ,'--'utkhâ' being what they mysteriously (esoterically) call 'ukhâ,' for the gods love the mysterious.

24. Now 'ukhâ' (consists of) two syllables,--the Sacrificer is two-footed, and the Sacrificer is Agni: as great as Agni is, as great as is his measure, by so much he thus carries him. And that same (pan) is a pot (kumbhî), it is a cauldron (sthâlî)⁹; this makes six (syllables),--six 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.

25. He now takes hold of him (Agni¹⁰) by means of two (straw) pads¹¹; for he, Agni, is yonder sun, and the two pads are day and night he thus takes hold of yonder sun by means of the day and the night, and hence that (sun)¹² is encompassed by day and night.

26. And, again, why he takes hold of him by means of two pads,--he, Agni, is yonder sun, and the two pads are these two worlds: he thus encompasses yonder sun by these two worlds, and hence he is encompassed by these two worlds. They are round, for these two worlds are round; of reed-grass, triply wound,--the significance of this has been told;--and smeared with clay,--(the significance) of this also has been told, but it also serves to keep them from taking fire.

27. Now then the (mystic) correspondence (of the number of objects to the nature of Agni),--the seat, the fire-pan, the sling of the gold plate, the fire, and the gold plate,--these amount to six;--six 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. Two pads, that makes eight,--the Gâyatrî has eight syllables, and Agni is Gâyatra as great as Agni is, as great as is his measure, so great does this become.

28. Now the total correspondence,--four feet and four boards (of the seat), the netting, and the sling of the gold plate, or any other corded netting; after that the pan and fire, and the gold plate,--that makes thirteen;--thirteen months are a year, and the year is Agni: as great as Agni is, as great as is his measure, so great does this become.

Second Brâhmana

1. Standing he puts on that (gold plate)¹³,--for that gold plate is yonder sun, and yonder sun stands, as it were; and moreover, while standing one is stronger. [He does so] standing with his face towards north-east: the significance of this has been explained.

2. [Vâg. S. XII, 1; Rik S. X, 45, 8] 'Looking like¹⁴ a golden disk he hath shone far and wide,'--for that gold plate, being seen, indeed shines far and wide;--'flashing forth unquenchable¹⁵ life for glory,'--for not easily dying is his (Agni's) life (vital power); and for glory he does shine;--'Agni became immortal by his powers, when Dyaus bore him--,' for Dyaus (the sky) did bear him;--'she that hath good seed--,' for good seed indeed she has whose seed he (Agni) is.

3. He then takes hold of him by means of the two pads, with (Vâg. S. XII, 2¹⁶), 'Night and Dawn, of one mind, unlike in form,'--night and dawn, doubtless, are day and night, (and they are) of one mind¹⁷, and unlike in form;--'nourish one child, combining together,'--whatever belongs to the day and the night, therewith they, combining together, indeed nourish him (Agni);--'a golden disk, he shineth between heaven and earth,'--whilst taking it (the fire), he mutters this prayer; for heaven and earth are those two, the sky and the earth; and moving between these two he shines: that is why, in taking it, he mutters this prayer;--'the wealth-giving gods kept Agni;'--therewith, having taken hold of it in both hands, he sets it down; for the wealth-giving gods are the vital airs, and they indeed kept up Agni at first: by means of them he now keeps him up.

4. He then puts round his (neck) the sling of the netting, with (Vâg. S. XII, 3; Rik S. V, 81, 2), 'The wise putteth on all forms,'--the wise one, doubtless, is yonder sun, and the netting is all forms;--'he hath brought forth what is good for the two-footed and four-footed,'--for in rising he does bring forth what is good for the two-footed and four-footed;--'the adorable Savitri hath glanced over the firmament,'--the firmament, doubtless, is the heaven, and even in rising he looks along it;--'he flasheth forth after the starting¹⁸ of the Dawn,'--for the Dawn shines forth first, and after her shining forth he (the sun) follows, flashing forth.

5. By means of the fashioning (formula) he then fashions him out of that (matter): he thereby fashions that infused seed, whence the seed infused into the womb is fashioned.

6. [Vâg. S. XII, 4] 'A well-winged bird thou art!'--the well-winged bird means vigour: he thus forms him so as to be (endowed with) vigour;--'the Trivrit is thy head,'--he thus makes the Trivrit stoma (nine-versed hymn) his head;--'the Gâyatra thine eye,'--he thus makes the Gâyatrî metre his eye;--'the Brihat and Rathantara thy wings,'--he thus makes the Brihat and Rathantara (hymn-tunes) his wings;--'the hymn is the self,'--the Pañkavimsa stoma (twenty-five-versed hymn) he makes the self (soul, or body);--'the metres the limbs,'--for the metres are indeed his (Agni's) limbs;--'the prayers his name,'--the prayers (yagus) are his name 'Agni' by which they call him,--'the Vâmadevya sâman is thy body,'--the body, doubtless, is the self: thus 'the Vâmadevya (hymn-tune) is thy body, thy self; 'the Yagñâyagñiya thy tail,'--he thus makes the Yagñâyagñiya¹⁹ his tail;--'the hearths thy hoofs,'--by means of the hearths he (Agni) is indeed established in this world;--'thou art a well-winged bird: go to the heaven! fly to the light!'--thus having made him a well-winged²⁰, bird he says, 'Go to the gods! fly to the heavenly world!

7. He fashions him here (in the pan or womb) into (a bird) with wings and tail; for whatlike the seed is fashioned in the womb, suchlike it is born; and because he here fashions him as (a bird) with wings and tail, therefore he is hereafter born with wings and tail.

8. Now some, after addressing him by that fashioning (formula), build a different altar (than of an eagle's shape), either one constructed in the form of a trough²¹, or like a chariot-wheel, or like a kite, or like the front part of a thill, or like a thill on both sides, or one consisting of a heap of loose soil²². Let him not do so, (but) in such wise as one might carve a young one with wings and tail: let him therefore build it (the fire-altar) in the form of an eagle.

9. With that fashioning (formula) he holds him high up from thence towards east²³; for he, Agni, is yonder sun: he thus places yonder sun high up from here in the east; and hence yonder sun is placed high up from here in the east. He holds him up so as to be beyond the reach of the arms, for he (the sun) is beyond the reach of the arms from here. He then lowers him, and, having lowered him, he holds him above the navel: the significance of this has been explained²⁴.

10. He then strides the Vishnu-strides²⁵. For the gods, in the form of Vishnu (the sun), then strode through these worlds; and inasmuch as, in the form of Vishnu, they thus strode, they are called the Vishnu-strides: in like manner does the Sacrificer, in the form of Vishnu, now stride through these worlds.

11. Now he who is Vishnu is this sacrifice; and he who is this sacrifice is that same Agni in the ukhâ (fire-pan): into that same (Agni) the gods changed themselves, and strode through these worlds; and in like manner the Sacrificer, having changed himself into that same (Agni), strides through these worlds.

12. Standing with his face towards north-east (he strides); for standing towards north-east Pragâpati created offspring by means of the Vishnu-strides: in like manner does the Sacrificer now, standing towards north-east, create offspring by means of the Vishnu-strides.

13. [Vâg. S. XII, 5] 'Thou art Vishnu's stride,'--for in the form of Vishnu he strides; 'the slayer of foes;'--for he now slays his foes;--'mount thou the Gâyatrî metre,'--the Gâyatrî metre he does mount,--'stride along the earth!'--along the earth he indeed strides. He stretches forward his (right) foot and strides: he raises the fire upwards, for upwards he ascends.

14. 'Thou art Vishnu's stride,'--for in the form of Vishnu he strides;--'the slayer of plotters,'--for he now does slay the plotters;--'mount thou the Trishtubh metre!'--the Trishtubh metre he does mount;--'stride along the air!'--along the air he indeed strides. He stretches forward his foot and strides: he raises the fire (yet further) upwards, for upwards he ascends.

15. 'Thou art Vishnu's stride,'--for in the form of Vishnu he strides;--'the slayer of the evil-minded,'--for he now does slay the evil-minded;-- 'Mount the Gagatî metre!'--for the Gagatî metre he does mount;--'stride along the sky!'--along the sky he indeed strides. He stretches his foot forward and strides: he raises the fire (yet further) upwards, for upwards he ascends.

16. 'Thou art Vishnu's stride,'--for in the form of Vishnu he strides;--'the slayer of the hostile,'--for he now does slay the hostile;--'mount thou the Anushtubh metre!'--the Anushtubh metre he does mount;--'stride along the quarters!'--he looks along the (four) quarters; he does not stretch forward his foot, thinking, 'Lest I lose these worlds!'--He raises the fire right up, for he ascends completely (to the top).

Third Brâhmana

1. He then holds it (the fire in the pan) up thus (towards north-east). Now the gods at that time were desiring, 'May we be like Parganya (the rain-god)!' By that body (of his²⁶) they became like Parganya, and in like manner does the Sacrificer by that body (of his) become like Parganya.

2. [Vâg. S. XII, 6; Rik S. X, 45, 4] 'Agni roared like the thundering sky,'--for he (Agni) indeed roars like the thundering Parganya;--'again and again licking the ground, stroking²⁷ the plants,'--for Parganya, whilst licking again and again the ground, does stroke the plants;--'scarce born, the kindled shone forth,'--for scarce born he indeed lights up everything here;--'with his light he shineth between the two worlds,'--the two worlds, doubtless, are the heaven and the earth, and these two he indeed illumes by his light. He holds it (the fire in the pan) up so as to be beyond the reach of his arms, for Parganya is beyond the reach of (our) arms.

3. He then lowers it; for whatever sap, whatever sustenance there is in this world, that rises upwards with it through these worlds, for Agni is the sap, Agni is the substance in this world: thus were that always to be so²⁸, then there would be no sap, no sustenance in this world; but when he lowers (the fire), he bestows sap and sustenance on this world.

4. And, again, why he lowers it,--he then indeed rises upwards from here through these worlds: that is, as it were, a rising away from here. But this earth is the resting-place; and were that always to be so, the Sacrificer would be removed from this world. But when he lowers (the fire), he thereby comes back to this resting-place, and stands firmly on this resting-place.

5. And, again, why he lowers it,--there, indeed, in rising upwards, he conquers these worlds from here: that is, as it were, a conquering in a forward direction. Now the conquest of him who conquers only in a forward direction is completed by others; but for him who conquers both ways there is free scope: thus, when he lowers (the fire) he conquers these worlds both from here upwards and from thence backwards.

6. [Vâg. S. XII, 7-10] 'Ever returning Agni, turn thou back unto me, with life, with vigour, with offspring, with riches; with gain, with wisdom, with wealth, with prosperity!--O Agni, Aṅgiras! may thine be a hundred courses, and a thousand returns: with increase of increase bring back what was lost by us, and bring us again riches!--Return again with sustenance, again, O Agni, with food and life, guard us again from trouble!--With wealth return, O Agni, overflow with the all-feeding stream on every side!'--that is, 'with all this return thou to me!' Four times he lowers (the fire further and further), for four times it rises upwards: thus as often as it rises upwards, so often he lowers it; and having lowered it (completely), he holds it above his navel: the significance of this has been explained²⁹.

7. He then addresses him (Agni); for Agni is vital power: he thus lays vital power into his self: [Vâg. S. XII, 11] 'Hither have I brought thee,'--for they do indeed bring him hither;--'thou hast entered,'--he then lays vital power into his self;--'stand thou firm, never staggering!'--he thus lays the vital power firmly into his self;--'may all the people long for thee!'--the people are food: thus, 'may all food long for thee!'--'may thy rule not fall away from thee!'--rule means glory: thus, 'may thy glory not fall away from thee!'

8. He then unties the sling of the netting, and the sling of the gold plate; for the sling belongs to Varuna: he thus frees himself from Varuna's noose. He does so with a verse to Varuna: he thus frees himself from Varuna's noose by its own self, by its own deity. [Vâg. S. XII, 12; Rik S. I, 24, 15] 'Take off from us, O Varuna, the uppermost cord, down (take) the lowest, away the middle one!'--as the text, so the meaning;--'and so, O Âditya, may we be sinless in thy service for safety (Aditi)!'--Aditi is this earth: thus, 'Sinless may we belong to thee and to her (the earth)!'

9. He then holds him (Agni) up thus (towards south-east); for on that former occasion he raises him upwards from here towards the east with the fashioning formula³⁰; and he then holds him up thus (towards north-east³¹). Now were that alone to take place, he (the sun), surely, would stop even there (in the north); but inasmuch as he now holds him up thus (towards south-east), he (the sun) having gone thus (in a northerly direction), then comes back again thus (in a southerly direction).

10. [Vâg. S. XII, 13; Rik S. X, 1, 1] 'The great hath stood up erect before the Dawns,'--for before the dawn the great one (Agni) indeed stands up erect;--'emerged from the gloom he hath come with light,'--for emerged from the gloom, the night, he indeed comes with light, with the day;--'well-shapen with white light,'--for he, Agni, is indeed well-shapen with white light;'--'when born, he hath filled all homesteads;'--all homesteads, doubtless, means these worlds, and these he indeed fills, when born. He holds him up so as to be beyond the reach of the arms, for he (the sun) is beyond the reach of arms from here. He then lowers him: he thereby comes back to this resting-place, and stands firmly on this resting-place. [He does so] with a gagatî verse³², for the Gagatî gains these worlds from above hitherwards.

11. [Vâg. S. XII, 14; Rik S. IV, 40, 5] 'The swan dwelling in the light,'--the swan dwelling in the light, doubtless, is yonder sun;--'the Vasu dwelling in the air,'--the Vasu dwelling in the air, doubtless, is the wind;--'the priest seated on the altar,'--the priest seated on the altar, doubtless, is Agni;--'the guest,'--for he (Agni) is indeed the guest of all beings;--'dwelling in the retreat³³,'--that is, 'dwelling in rugged places;'--'the man-dwelling,'--the man-dwelling, doubtless, is the vital air; and men are human beings: he thus means that vital air, that fire, which (burns) in human beings;--'the space-dwelling,'--for he (Agni) indeed is seated in all spaces;--'the law-seated,'--that is, 'the truth-seated;'--'the sphere-dwelling,'--for he is indeed seated in all spheres;--'the water-born, cow-born'--for he is indeed both water-born and cow-born;--'law-born,'--that is, 'truth-born;'--'rock-born,'--for he is born from the rock;--'the law,'--that is, 'the truth.' With 'the Great!' he deposits it (the fire); for he (Agni) is indeed the great (truth): he thus deposits him (on the seat) after making him what he is.

12. [He does so] with two syllables ('brihat'),--the Sacrificer is two-footed, and the Sacrificer is Agni: as great as Agni is, as great as is his measure, with so much he thus deposits him.

13. He then stands worshipping by him; for he makes, as it were, light of him, when he strides with him through these worlds both thus (upwards), and thus (downwards): he now makes amends to him, so that he (Agni) may not hurt him.

14. And, again, why he stands by him;--the gods at that time were afraid, lest he should injure these worlds of theirs from anigh: they thereby appeased him towards these worlds; and in like manner does he (the Sacrificer) now appease him towards these worlds.

15. [Vâg. S. XII, 15-17] 'Seat thee in this thy mother's lap, thou, O Agni, knowing all ordinances! burn her not with thy heat, thy flame! shine in her with a brilliant light!--Glowing with light and heat within thine own seat, be thou gracious unto this Ukhâ, O knower of beings!--Being gracious unto me, O Agni, now seat thee graciously! seat thee here in thine own seat, having made happy all the regions!'--by saying 'Gracious--Gracious,' he appeases him, so that he may not injure any one, and thus he, being appeased, does not injure these worlds.

16. With three (verses) he stands by worshipping;--three in number are these worlds, and threefold is Agni: as great as Agni is, as great as is his measure, with so much he thereby makes amends to him, and with so much does he thereby appease him towards these worlds.

Fourth Brâhmana

1. He then stands by him worshipping with the Vâtsapra rite³⁴, For Pragâpati, having by means of the Vishnu-strides produced creatures, created vital power for them by means of the Vâtsapra rite; and in like manner the Sacrificer, having, by means of the Vishnu-strides, produced creatures (or, subjects), creates vital power for them by means of the Vâtsapra rite.

2. Now the Vâtsapra rite, doubtless, is he, the golden-handed³⁵ (Agni);--hence whomsoever that is born one may wish to obtain the full (measure of) life, let him touch that one with the Vâtsapra rite, and he thereby creates vital power for that newborn one; and accordingly that one obtains the full (measure of) life. And whomsoever one may wish to be vigorous, let him first address that one with the Vikriti (fashioning) formula³⁶, and that one accordingly becomes vigorous.

3. [Vâg. S. XII, 18-20] 'From the sky Agni was first born;'--the sky, doubtless, is the breath, and from the breath he (Agni) was indeed first born,--'from us the second time, the knower of beings,'--inasmuch as he, man-like, on that occasion generated him a second time³⁷;--'the third time in the waters,'--inasmuch as he there did generate him a third time from the waters;--'he, the manly-minded, (kindling him) the imperishable,'--the manly-minded, doubtless, is Pragâpati; and the imperishable, Agni³⁸;--'kindling him the mindful praises (gar) him,'--for he who kindles him generates him, mindful.

4. 'We know, O Agni, thy threefold three,'--Agni, Vâyu (wind), Âditya (sun), these are his three in three forms;--'We know thy manifold scattered sites,'--inasmuch as he (Agni) is here distributed many ways;--'we know thy highest name which is in secret,'--'the youngest,' that indeed is his highest name in secret;--'we know that source whence thou art come;'--the source, doubtless, is the (heavenly) waters, for from the waters he first came.

5. 'In the sea the manly-minded (kindled) thee, in the waters,'--the manly-minded is Pragâpati: thus, 'In the waters Pragâpati (kindled) thee;'--'the man-watcher hath kindled thee, O Agni, in the udder of the sky,'--the man-watcher, doubtless, is Pragâpati, and the udder of the sky is the waters ;--'thee, whilst standing in the third region,'--the third region, doubtless, is the sky;--'the buffaloes made (thee) grow in the lap of the waters ;'--the buffaloes, doubtless, are the vital airs: thus, 'the vital airs made thee grow in the sky.'

6. These (three verses³⁹) have one and the same explanation regarding him (Agni): they are Trishtubh verses relating to Agni. Inasmuch as they relate to Agni, they are Agni; and inasmuch as they are Trishtubhs, and eleven (syllables), they are Indra;--but Agni consists of Indra and Agni: as great as Agni is, as great as is his measure, with so much he thus stands worshipping by him. And Indra and Agni are all the gods, and Agni includes (or belongs to) all the deities: as great as Agni is, as great as is his measure, with so much he thus stands worshipping by him.

7. And, again, why the Vishnu-strides and the Vâtsapra rite are (performed);--by the Vishnu-strides Pragâpati created this world, and by the Vâtsapra the fire (Agni); by the Vishnu-strides Pragâpati created the air, and by the Vâtsapra the wind (Vâyu); by the Vishnu-strides Pragâpati created the sky, and by the Vâtsapra the sun (Âditya); by the Vishnu-strides Pragâpati created the regions, and by the Vâtsapra the moon; by the Vishnu-strides Pragâpati created that which has been, and by the Vâtsapra that which shall be; by the Vishnu-strides Pragâpati created possession (wealth), and by the Vâtsapra hope; by the Vishnu-strides Pragâpati created the day, and by the Vâtsapra the night; by the Vishnu-strides Pragâpati created the former (bright) fortnights, and by the Vâtsapra the latter (dark) fortnights; by the Vishnu-strides Pragâpati created the half-months, and by the Vâtsapra the months; by the Vishnu-strides Pragâpati created the seasons, and by the Vâtsapra the year: thus the reason why the Vishnu-strides and Vâtsapra are (performed) is that he thereby even now creates everything.

8. And, again, why the Vishnu-strides and the Vâtsapra rite are (performed). By the Vishnu-strides Pragâpati drove up to heaven. He saw that unyoking-place, the Vâtsapra, and unyoked thereat to prevent chafing; for when the yoked (beast) is not unloosed, it is chafed. In like manner the Sacrificer drives up to heaven by the Vishnu-strides; and unyokes by means of the Vâtsapra.

9. Having stridden the Vishnu-strides, he then forthwith stands by the fire worshipping it with the Vâtsapra, just as one who has journeyed would forthwith unyoke. Men (proceed) after the manner of the gods: hence even now, when a troop of men have journeyed they forthwith unyoke.

10. Now, the Vishnu-strides indeed are the day and the night, and the Vâtsapra is the day and the night: he thus journeys for a day and a night, and takes rest for a day and a night: and hence even now when a troop of men have journeyed for a day and a night they take rest for a day and a night.

11. Only for one half of the year he strides the Vishnu-strides, and for one half he worships the fire with the Vâtsapra; for the world of heaven is in the midst of the year: thus were he to stride for less than half (a year), he would not reach that world of heaven; and were he to do so for more than half (a year), he would pass beyond that world of heaven and lose it; but when he strides for one half, and worships the fire for one half, he unyokes forthwith after reaching the world of heaven.

12. He proceeds with these two alternately⁴⁰, even as one would accomplish a long way by (repeatedly) unyoking. Both before and after (the Dîkshâ), he combines both, the Vishnu-strides and the Vâtsapra; for the Vishnu-strides are the day, and the Vâtsapra the night; and Pragâpati, both when he was about to generate and when he had generated this universe, enclosed it on both sides by day and night: in like manner the Sacrificer now, both when he is about to generate and when he has generated this universe, encloses it on both sides by day and night.

13. As to this they say, 'If the Vishnu-strides are the day, and the Vâtsapra the night, and both of them are (performed) during the day, not during the night, how then are they both performed for (or by) him also during the night?' Well, on that (first) occasion, when he is being initiated, he, at the outset, combines both (performances) in the afternoon; for the afternoon is the same thing as the night. Then throwing them thus together, he at the end combines them both in the forenoon; for the forenoon is the same thing as the day; and in this way they are both performed during the day, and both during the night.

14. Now early on the day on which he may intend to combine them, when the sun has risen, he first throws out the ashes (from the pan); having thrown out the ashes, he releases his speech; having released his speech, he puts on a kindling-stick; having put on a kindling-stick, he takes the ashes down to (and throws them into) the water. In the same way as he takes them down he returns after taking some of the ashes; and having thrown it into the pan he stands reverentially by the fire. He then performs two expiations.

15. And if the day should be one for the Vishnu-strides, let him, after striding the Vishnu-strides, worship the fire with the Vâtsapra; and if it be one for the Vâtsapra, let him, after worshipping with the Vâtsapra, and striding the Vishnu-strides, finally perform the Vâtsapra. Let him not conclude by performing the Vishnu-strides, for that would be as if after going for a drive he were not to unyoke; but when he concludes by performing the Vâtsapra--the Vâtsapra being a halting-place--(it is) as if he made a halt and unloosed (the team): let him therefore conclude by performing the Vâtsapra.

Footnotes

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