And hence, by Pragdpati’s power, every one now thinks, ‘I am!’ And as to why he makes it smell while going westward, it is because, whilst going (from east) to west, that (sun) kisses all these creatures.
1 According to Sayaza, it is by his rays (identified with the vital airs of living beings) that the sun kisses (or puts himself in contact with) the creatures (and animates them) ; so that every one feels that he is ‘ labdh4tmaka,’ or has obtained ‘a self,’ or life and being.
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13. And, again, why he makes it smell ;—that horse is yonder sun, and those naturally-perforated (bricks) are these worlds ; and even as he makes it smell, so yonder sun strings these worlds to himself onathread'. And as to that thread, the significance of that (will be explained) further on.
14. And, again, why he makes it smell ;—Agni went away from the gods; he entered the water. The gods said to Pragdpati, ‘Go thou in search of him : to thee, his own father, he will reveal himself.’ He became a white horse, and went in search of him. He found him on a lotus leaf, having crept forth from the water. He eyed him, and he (Agni) scorched him: hence the white horse has, as it were, a scorched mouth’, and indeed is apt to become weak-eyed. He (Agni) thought he had hit and hurt him, and said to him, ‘1 grant thee a boon!’
15. He (Pragapati) said, ‘Whoever shall seek thee in that form (of a white horse), shall find thee!’ And, accordingly, he who seeks him (Agni) in that form, finds him; and having found him, he then builds him up.
16. It should be a white (horse), for that is a form of him (the sun) who burns yonder. If he cannot obtain a white one, one that is not white might do; but a horse it should be. If he cannot obtain a horse, even an ox might do, for the ox is of Agni’s nature, and Agni is the repeller of all evils.
1 That is, he passes a thread through them (as through pearls), fastened to himself. Regarding this Thread, or spiritual bond, holding together all sentient existences of the universe, see XIV, 6, 7, 2 seq.
* That is, according to Sayama, a reddish mouth.
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Regarding this Thread, or spiritual bond, holding together all sentient existences of the universe, see XIV, 6, 7, 2 seq.
* That is, according to Sayama, a reddish mouth.
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17. Now, then, as to the mounting ! (of the altar). Now some mount it from the front (east) towards the back, or from the back towards the front: let him not do so; for that Agni (the fire-altar) is an animal; and if one mounts an animal (ox) from the front towards the back, it strikes him with its horns; and if he mounts it from the back towards the front, it does so with its feet. Let him mount it only by the middle body*; for the animal which people mount by the (middle) body, carries them forward, and does not hurt them. From the left (north) side (he should mount it), for any animal which people mount they mount from the left side. By mounting the (body of the) altar from the left side, and performing the work connected with the Uttara-vedi, he takes hold of Agni in the (middle) body (or, into himself); and having taken Agni into his own self, he sings the ‘true hymn.’ He puts a lotus-leaf on (the altar): thereof further on.
18. Now that horse they lead about when evening is closing in; for at that time the gods were afraid lest the Rakshas, the fiends, should there smite that (Agni, or altar) of theirs. They made that thunderbolt, to wit, yonder sun, his protector, for that horse is yonder sun; and in like manner does this one now make that thunderbolt his (Agni’s) protector.
19. He leads it about towards the setting of the sun; for he (the sun) is manifestly his protector by day; and the Rakshas are the associates of thep. 362 night : for the night he thus makes that thunderbolt his protector. He leads it about on every side: on every side he thus makes that thunderbolt his protector. Thrice he leads it about: he thus makes that thunderbolt his (Agni’s) threefold protector. He then lets it loose towards north-west: the purport of this has been explained. It afterwards returns (to the sacrificial ground): the purport of this (will be explained) further on.
1 That is, as to the way in which the priests and sacrificer are to step on the body of the altar-site, when coming from outside.
* That is to say, from sideways as in getting on the saddle of a horse.
THE BUILDING OF THE ALTAR. THE FIRST LAYER.
Fourty ApuyAya. First BRAHMAWA.
1. Being about to build Agni (the fire-altar), he takes him up into his own self; for from out of his own self he causes him to be born, and wherefrom one is born, suchlike he becomes. Now were he to build up Agni without taking him up into his own | self, he would beget man from man, mortal from mortal, one not freed from sin from one not freed ' from sin; but when he builds up Agni after taking him up into his own self, he causes Agni to be born from Agni, the immortal from the immortal, the sinless from the sinless.
2. He takes him in (by muttering, Vag. S. XIII, 1), ‘Within me I first take Agni,’ he thereby first takes Agni into his own self;—‘for increase of wealth, for healthy progeny, for vigorous manhood!’ and hereby he takes all blessings to himself;—‘and may the deities stand by me!’ and hereby he takes all the gods to himself; and thus he takes into his own self all that he is about to generate from his own self. Having taken Agnip. 363 into his own self whilst standing, he builds him up sitting ;—Agni is an animal: hence the animal, having received the foetus standing, gives birth after lying down.
3. He now sings the Satya S4man! (true hymn). For the gods then said, ‘Let us make the truth (satya) his mouth (or beginning): thus we shall become the truth, truth will turn unto us, and true will become that wish of ours for which we are about to perform this rite!’
4. They sang that ‘true hymn’ at the outset, and thus made the truth his (Agni’s) mouth; and they became the truth ; the truth turned unto them, and true became that wish of theirs for which they performed this rite.
5. And in like manner when the Sacrificer now, at the outset, sings the ‘true hymn,’ he thereby makes the truth his (Agni’s) mouth ; and he (himself) becomes the truth; and truth turns unto him; and true becomes that wish of his for which he performs this rite.
6. Now that truth is the same as the waters, for the waters are the truth. Hence they say, ‘Whereby ? the waters flow, that is a form of the truth.’ It is the waters indeed that were made first of this universe : hence when the waters (rains) flow, then everything whatsoever exists is produced here.
7. He then puts down a lotus-leaf (in the centre of
? Probably Séma-v. S. I, 99 (Rzk S. I, 69, 4), ‘O Agni, lord of bovine food, child of strength, grant unto us, O knower of beings, great glory!’ See Weber, Ind. Stud. XII, p. 148, note 2.
* ?Or, in that (or because, yena) the waters flow,—that is to say, the flowing of the waters (rain, &c.) is a manifestation of eternal truth.
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the altar-site);—the lotus-leaf is a womb: he hereby puts a womb to it (for Agni to be born from).
8. And, again, why he puts down a lotus-leaf ;— the lotus means the waters, and this earth is a leaf thereof: even as the lotus-leaf here lies spread on the water, so this earth lies spread on the waters. Now this same earth is Agni’s womb, for Agni (the fire-altar) is this earth, since thereof the whole Agni is built up: it is this earth he thus lays down. He lays it down so as not to be separated from the truth: he thereby establishes this earth on the truth ; —hence this earth is established on the truth; and hence the truth is this earth, for this earth is the most certain of these worlds.
He lays it down so as not to be separated from the truth: he thereby establishes this earth on the truth ; —hence this earth is established on the truth; and hence the truth is this earth, for this earth is the most certain of these worlds.
9. [He lays it down, with Vag. S. XIII, 2]‘ The waters’ back thou art, the womb of Agni,’ for this earth is indeed the back of the waters, and the womb of Agni;—‘ around the swelling ocean,’ for the ocean indeed swells around this earth ;— ‘growing great on the lotus,’ that is, ‘ growing, flourish thou on the lotus;’—‘spread out with the extent, with the breadth, of the sky!’ with this he strokes along (the leaf),—for this Agni is yonder sun, and no other extent but that of the sky is able to contain him: he thus says (to the leaf), ‘Having become the sky, contain him!’ He lays it down with a Svarag verse, for self-rule (sv4ragya) belongs to the waters. Having ‘settled’ it, he pronounces the Sddadohas! upon it: the significance of this has been explained.
10. He then puts the gold plate* thereon. Now
1 See p. 301, note 3. 7 Viz, the one the Sacrificer wore round his neck during the initiation period. See VI, 7, 1, 1 seq.
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this gold plate is yonder sun, for he shines over all the creatures here on earth ; and ‘rofas’ (shine) they mystically call ‘rukma’ (gold plate), for the gods love the mystic: he thus lays down yonder sun (on the altar). It is golden, and round, with one and twenty knobs,—the significance of this has been 7 explained. He puts it down with the knobs pointing downward ; for the knobs are his (the sun’s) rays, and his rays (shine) downwards.
11. He puts it down on the lotus-leaf ;—the lotusleaf is a womb: in the womb he thus places him (Agni).
12. And, again, why he puts it on the lotus-leaf ;— the lotus-leaf is a foundation, for the lotus-leaf is this earth, and this earth is the foundation: he who is not settled on this earth, is unsettled even as one who is far away. Now by means of his rays that (sun) is settled on this earth: he thus settles him (Agni) on this earth, as his foundation.
13. And, again, why he puts it on the lotus-leaf. When Indra had smitten V7tra, he, thinking that he had not laid him low, entered the waters. He said to them, ‘I am afraid: make ye a stronghold for me!’ Now what essence of the waters there was that they gathered upwards (on the surface), and made it a stronghold for him ; and because they made (kar) a stronghold (pt) for him, therefore it is ‘ pdshkara ;’ ‘pfishkara’ being what is mystically called ‘ pushkara’ (lotus-leaf), for the gods love the mystic. Now when he puts it (the gold plate) on the lotus-leaf, he then establishes him (Agni) in that essence which the waters gathered together for him (Indra), and in that stronghold which they made for him.
14. [He puts it down, with Vag. S. XIII, 3]
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Now when he puts it (the gold plate) on the lotus-leaf, he then establishes him (Agni) in that essence which the waters gathered together for him (Indra), and in that stronghold which they made for him.
14. [He puts it down, with Vag. S. XIII, 3]
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‘The Brahman first born in front;’ the Brahman doubtless is yonder sun, and he is born day by day in front (in the east);—‘from the summit! he, the longing, overspread the shining,’ the summit doubtless is the middle, the shining ones are these worlds, and the longing one is yonder sun,— he is the longing one inasmuch as he longed to be born; and in rising he overspreads? these (worlds) from the summit, from the middle ;—‘he (overspread) the nighest extents of the deep,’ his nighest extents of the deep doubtless are the regions, for he (the sun) does extend nigh to them ;—‘the womb of the existent and of the non-existent did he overspread !’ the womb of the existent and of the non-existent doubtless are these worlds; for both what exists and what does not exist is born from these worlds. He puts it on with a trish¢ubh verse, for yonder (sun) is related to the Trishtubh*. Having ‘ settled ’ it, he pronounces the Sidadohas* verse upon it: the significance of this has been explained.
15. He then lays the (gold) man thereon,—he is Pragapati, he is Agni, he is the Sacrificer. He is made of gold, for gold is light, and fire is light ; gold is immortality, and fire is immortality. It is a man (purusha), for PragApati is the Man.
1 <Stmatah’ would rather seem to mean ‘from the boundary line,’ but the author here takes-‘stman’ in the sense of (simanta) ‘hair-line, parting of the hair, crown of the head (Scheitel).’
2 In the Sanskrit participial (or gerundial) construction, the relation between the primary and secondary notions is usually the reverse of ours, —thus ‘he rises in overspreading.’
* It is usually with Indra that the Trish/ubh metre is connected— see part i, introduction, p. xviii ; Sat. Br. IX, 4, 3, 7 (cf. VIII, 5, 1, 10) —the Trish/ubh being also the emblem of the nobility (III, 4, 1, 10).
* See p. 301, note 3.
vil KANDA, 4 ADHYAYA, I BRAHMANA, 18. 367
16. And, again, why he lays down the man, When PragApati was relaxed, his pleasing form went out from within ; when it had gone out of him, the gods left him. When the gods restored him, they put that pleasing form into him, and the gods were pleased with that (form) of his; and inasmuch as the gods were pleased (ram) with that pleasing (ramya) form of his, it is called ‘ hiramya ;’ ‘ hiramya’ being what is mystically called ‘hirazya’ (gold), for the gods love the mystic. And in like manner does this (Sacrificer) now put that pleasing form into him (Agni), and the gods are pleased with that (form) of his. “But that pleasing form of his is the vital air: it
- is that vital air he thus puts into him.
And in like manner does this (Sacrificer) now put that pleasing form into him (Agni), and the gods are pleased with that (form) of his. “But that pleasing form of his is the vital air: it
- is that vital air he thus puts into him.
17. He lays him on the gold plate, for the gold plate is yonder.sun: that same man who is in that (sun’s) disk, it is him he now lays down (on the altar).
18. He lays him down on his back! ;—for the gods at that time said, ‘If we lay down these two? both looking hitherwards, they will burn up everything here ; and if (we lay) both so as to be turned away from here, they will give warmth only in the opposite direction; and if facing each other, then there will be light only between those two, and they will injure each other. They laid down the one so
-as to look hitherwards, and the other so as to look away from here: that one (the sun), the gold disk, looking downwards, gives warmth by his rays, and
1 Professor Weber, Ind. Stud. XIII, p. 249, takes ‘utténam’ in the sense of ‘standing erect,’ with his face towards the east; but this surely must be a mistake.
* Viz. both the gold plate (the sun), which was laid down with the embossed or front side downwards, and the gold man.
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that man (tends) upward by his vital airs’. He lays him down (with the head) towards the east, for (with the head) towards the east this Agni (the firealtar) is built up.
19. [He lays him down, with Vag. S. XIII, 4; Rik S. X, 121, 1] ‘Hirazyagarbha came first into existence, for that golden child did come first into existence ;—‘ born he ‘was the one lord of being;’ for he indeed was born as the one lord of all this being ;—‘he upholdeth this earth and the sky,’ for he (the sun) does uphold both the sky and the earth;—‘to the god Ka let us do homage by offering!’ Ka (Who ?) is Pragdpati: thus, ‘let us do homage to Him by offering!’
20. [Vag. S. XIII, 5; Ack S. X, 17, 11] ‘The drop leaped along the earth and sky;’ the drop is yonder sun, and he leaps both to the sky and to the earth—thus (in rising) to that (sky), and thus (in setting) to this (earth) ;—‘along this seat, and that which was afore;;’ that is, to this world, and to that one; or this (Ahavantya altar) which is now being built, and that (G4rhapatya altar) which yonder was built before ;—‘ (the drop) moving along the common Seat;”’ for he (the sun) moves along that common seat;—‘the drop I offer along the seven hotr4s;’ the drop is yonder sun; and the seven hotras are the regions: he thus establishes yonder sun in the regions.
21. With two (verses) he lays him down ;—twofooted is the Sacrificer, and the Sacrificer is Agni : as great as Agni is, as great as is his measure, with so much he thus lays him down ;—with two trish/ubh
1 Cf. VI, 7, 1, 11, where it is said that the immortal part of the vital air of man streams out by upward breathings. Cf. p. 359, n. 1.
vil KANDA, 4 ADHYAYA, I BRAHMANA, 26. 369
VI, 7, 1, 11, where it is said that the immortal part of the vital air of man streams out by upward breathings. Cf. p. 359, n. 1.
vil KANDA, 4 ADHYAYA, I BRAHMANA, 26. 369 verses, for he (the sun) is related to the Trish¢ubh. Having ‘settled’ him, he pronounces the Sidadohas on him: the significance of this has been explained.
22. He then sings a Sdman. For the gods, having laid down that man, then saw him (looking) even suchlike as yonder dry plank.
23. They said, ‘ Think ye upon this, how we may put vigour into this man!’ They said, ‘Meditate ye (4etay)!’ whereby, doubtless, they meant to say, ‘Seek ye to build up (4itim ish)! seek ye how we shall put vigour into this man !’
24. Whilst meditating, they saw this SAman, and sang it, and thereby put vigour into him; and in like manner does this (Sacrificer) thereby put it into him: he sings on the man, he puts vigour into the man ;— he sings on the bright one ', for Agni is all bright things. After he has laid him down, let him not walk round him in front, lest that Agni should injure him.
25. He (the Sacrificer) then stands by (the gold man) worshipping him with the Sar pan4ma (serpentnamed) formulas. The serpents doubtless are these worlds, for these glide along (sarp) with everything here whatsoever there is; and Agni is no other than the self (body) of all the gods. They, the gods, having laid down (on the altar) that self of theirs, were afraid lest these worlds should glide away with that self of theirs.
26. They saw those Sarpanima and worshipped with them; by these (verses) they stopped these worlds for him, and caused them to bend themselves ; and because they caused them to bend (nam) them-
1 That is, he sings the Xitra-siman, SAma-v. I, 169 (Vag. S. XXVII, 39), ‘With what favour will the bright one, the evergrowing friend, be with us; with what mightiest host?’
[41] . Bbp. 370 selves, therefore (the formulas are called) Sarpanama. And in like manner does the Sacrificer, when he stands by worshipping with the Sarpan4ma formulas, stop these worlds for him, and cause these worlds to bend themselves ; and so they do not glide away with that self of his.
27. And, again, why he stands by worshipping with the Sarpandma formulas ;—the serpents are these worlds, for whatever creeps (sarp), creeps in these worlds. Now when he worships with the Sarpandma formulas—whatever fiend there is in these worlds, whatever devourer, whatever ogress,—all that he thereby appeases.
28. [Vag.S. XIII, 6-8] ‘Homage be to the serpents, whichever are on earth, and they that are in the air, and they that are in the sky, to those serpents be homage!’ whatever serpents there are in these three worlds to them he thereby does homage.
29. ‘ They that are the darts of demons,’ for some (of the serpents), sent by demons, bite ;— ‘and those on the trees, and those which lie in holes, to those serpents be homage!’ he thereby does homage to the serpents that lie both in trees, and in holes.
29. ‘ They that are the darts of demons,’ for some (of the serpents), sent by demons, bite ;— ‘and those on the trees, and those which lie in holes, to those serpents be homage!’ he thereby does homage to the serpents that lie both in trees, and in holes.
30. ‘Or those that are in the luminous sphere of the sky; or those in the rays of the sun; those by which abode is made in the waters, to those serpents be homage!’ he hereby does homage to them wheresoever they are. He does so by ‘homage, homage,’ for homage is sacrifice (worship) : by sacrifice, by homage, he thus worships them. Let him therefore not say ‘homage be to thee, to one not worthy of sacrifice, for itp. 371 would be just as if he said ‘ sacrifice (or, worship) be to thee !’
31. With three (formulas) he worships,—three are these worlds, and threefold, also, is Agni: as great as Agni is, as great as is his measure, by so much he thus stops these worlds (from moving); and by so much does he appease everything here. Standing he worships, for these worlds stand, as it were; and besides, while standing one is stronger.
32. Thereupon, having sat down he offers on (the gold man) with fivefold-taken ghee,—the significance of this has been explained. On each side (of the fire he offers), moving round: he thus gratifies him (Agni) with food from all quarters.
33. And, again, why he offers thereon. The gods, having laid down that body of theirs, now were afraid lest the Rakshas, the fiends, should smite that (body) of theirs) They saw those Rakshas-killing counter-charms !,\—_(Vag. S. XIII, 9-13; Azk S. IV,
? See p. 53, note 2. In the present instance, the sacrificial formulas themselves constitute these charms. The five verses, only the first pada of the first of which is given in the text, are as follows :—
1. Put forth thy power as (if it were) a broad host (or, net); go forth, like a mighty king with his following, following up the swift host! An archer thou art: pierce the Rakshas with thy fieriest (darts).
2. Swiftly fly thy whirling (darts): fiercely buming attack thou boldly! Unfettered, O Agni, with thy tongue pour forth on all sides winged flames and firebrands.
3. Thou, the most rapid, send forth thy spies: be thou an undaunted protector to this people (from him) who planneth evil against us from afar or from near by; O Agni, let none dare to attack us without thy cognizance.
4. Rise, O Agni, spread thyself out, and burn down the foes, O sharp-darted: whosoever hath done us injury, burn him down, O flaming one, like dry brushwood.
Bb2
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4. Rise, O Agni, spread thyself out, and burn down the foes, O sharp-darted: whosoever hath done us injury, burn him down, O flaming one, like dry brushwood.
Bb2
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4, 1-5), ‘Put forth thy power, like a broad army!’ slayers of Rakshas are the counter-charms : having, by means of these counter-charms, repelled the Rakshas, the fiends, in every quarter, they (the gods) restored that body in a place free from danger and devilry; and in like manner this Sacrificer, having, by means of these counter-charms, repelled the Rakshas, the fiends, in every quarter, now restores that body (of Agni) in a place free from danger and devilry.
34. He offers with ghee ; for the ghee is a thunderbolt : by the thunderbolt he thus repels the Rakshas, the fiends ;—with fivefold-taken (ghee),—of five layers consists the fire-altar ; five seasons are a year, and the year is Agni: as great as Agni is, as great as is his measure, with so much he thus repels the Rakshas, the fiends ;—with (five) verses addressed to Agni, for the Rakshas-killing light is Agni: by Agni he thus repels the Rakshas, the fiends ;—with trish¢ubh verses,—the Trish¢ubh is a thunderbolt : by the thunderbolt he thus repels the Rakshas, the fiends. On each side (he offers) moving round: in every quarter he thus repels the Rakshas, the fiends.
35. Behind the altar (he offers) while seated with his face towards the east; then on the left (north) side (looking) to the south; then in front (looking) to the west; then going round behind, (he offers) on the right (south) side while sitting with his face towards the north. Thus (he moves) to the right, for
5. Stand up, O Agni; strike out for our sake, and manifest thy divine powers | unstring the strong (arrows, or bows) of the goblins : crush the enemies, be they kindred or strangers !
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that (leads) to the gods. Thereupon, going back, (he offers) while sitting behind, with his face towards the east; and in this way that performance of his takes place towards the east}.
36. He then lays down two offering-spoons,—the offering-spoons are arms?: it is his arms he thus restores to him (Agni). And as to why offeringspoons (are laid down), it is because the arms are offering-spoons,— that bowl and the handle are two, for there are two of these arms. He lays them down at the (left and right) sides, for these arms (of ours) are at the sides.
And as to why offeringspoons (are laid down), it is because the arms are offering-spoons,— that bowl and the handle are two, for there are two of these arms. He lays them down at the (left and right) sides, for these arms (of ours) are at the sides.
37- On the right (south) side he lays down one of karshmarya (gmelina arborea) wood. For at that time the gods were afraid lest the Rakshas, the fiends, should destroy their sacrifice from the south. They saw that Rakshas-killing tree, the Karshmarya: having by that tree repelled the Rakshas, the fiends, on the south, they spread that sacrifice in a place free from danger and devilry. And in like manner the Sacrificer, having by that tree repelled the Rakshas, the fiends, on the south, now spreads that sacrifice in a place free from danger and devilry. It (the spoon) is filled with ghee ;—the ghee is a thunderbolt : it is by the thunderbolt he thus repels the Rakshas, the fiends, on the south.
38. On the left (north) side he then lays down one of udumbara (ficus glomerata) wood; for the Udumbara means strength, life-sap: strength, lifesap he thus puts into him. It is filled with sour
1 The order in which he offers would thus be,— west, north, east, (then going back along the north and west sides) south, west.
2 They are indeed of an arm’s length, with bowls of the shape and size of the hand, see part i, p. 67, note 2.
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curds,—sour curds are life-sap : it is life-sap he thus puts into him.
39. And, again, why he lays down two offeringspoons. When Pragdpati was relaxed, Agni took his (Prag4pati’s) fiery spirit, and carried it off to the south, and there stopped ; and because after carrying (karsh) it off he stopped (ud-ram), therefore the K4rshmarya (sprang up). And Indra took his (Pragapati’s) vigour and went away to the north : it became the Udumbara tree.
40. He (Pragdpati) said to those two, ‘Come ye to me, and put back into me that (substance) of mine wherewith ye have gone off !’—‘ Well then, bestow thou all food here on us two!’ they said— Well then, join me, becoming these two arms of mine !’— ‘So be it!’ He bestowed all food on them, and they joined him, becoming those two arms of his: hence it is by the arms that food is made, and by means of the arms that it is eaten, for he (Pragapati) bestowed all food on the two arms.
41. The karshmarya one he lays down on the right side, with (Vag. S. XIII, 13), ‘By Agni’s fiery spirit’I settle thee !’—that fiery spirit of his (Prag4pati’s) which Agni then took and carried off to the south, he now puts back into him.—‘Agni, the head, the summit of the sky, he, the lord of the earth, animates the seeds of the waters, for Agni indeed is this (spoon). With a Gdyatrt verse (he performs)—Agni is Gayatra: as great as Agni is, as great as is his measure, with so much he thus lays down that (spoon). It is filled with ghee, for ghee belongs to Agni: with his own share, with his own life-sap he thus gratifies him.
With a Gdyatrt verse (he performs)—Agni is Gayatra: as great as Agni is, as great as is his measure, with so much he thus lays down that (spoon). It is filled with ghee, for ghee belongs to Agni: with his own share, with his own life-sap he thus gratifies him.
42. He then lays down the udumbara one on the vil KANDA, 4 ADHYAYA, I BRAHMANA, 43. 375 left (north) side, with (V4g. S. XIII,14), ‘By Indra’s vigour I settle thee!’ that vigour of his (Pragapati’s) which Indra then took and went away to the north, he now puts back into him.—(Vag. S. XIII, 15; Azk S. X, 8, 6), ‘Thou hast become the leader of the sacrifice, and of the sphere to which thou tendest with propitious teams; the light-giving head hast thou lifted to the sky; thy tongue, O Agni, hast thou made the bearer of the offering ;'—Indra indeed is this (spoon). And as to its being a verse addressed to Agni, it is because it is the performance of Agni (the fire-altar) ;—and a trish¢ubh one, because Indra is connected with the Trish¢ubh ; and Agni includes Indra and Agni: as great as Agni is, as great as is his measure, with so much he thus lays it down. Moreover, all the gods are Indra and Agni, and Agni belongs to all the deities: as great as Agni is, as great as is his measure, with so much he thus lays it down. It is filled with sour curds, for sour curds belong to Indra: with his own share, with his own life-sap he thus gratifies him.
43. Indra and Agni indeed are those two arms of ~ his (Pragdpati’s): they join him with fiery spirit and vigour. Where he (the Sacrificer) touches (the ground with his arms), whilst viewing intently the gold man with his breast close to him’, there he
1 There seems to be considerable difference of opinion between KA4tyfyana and Sfyana regarding this point of the ceremonial. The gold man lies stretched out on his back with his head towards the east. According to Katy4yana, XVII, 4, 10, he (the Sacrificer) is to lie down so as to cover the gold man, but without actually touching him with his breast, and at the extreme end of where the arms touch (the ground) he is to make two marks, where the spoons are then to be laid down with the bowl towards the east. SAyava,
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(the Adhvaryu) makes a mark and lays down those (spoons) ; for that is the place of those two (arms). 44- Now some lay them down sideways (from south to north), saying, ‘Sideways run these two arms (of ours).’ Let him not do so, but let him lay them with the bowl towards the front (east), for this Agni {altar) is built with the head towards the front; and, besides, in this way the arms are stronger. Separately he lays them down, separately he ‘settles’ them, and separately he pronounces the Sddadohas verse on them ; for Separate are these two arms.
Separately he lays them down, separately he ‘settles’ them, and separately he pronounces the Sddadohas verse on them ; for Separate are these two arms.
45. As to this they say, ‘Let him make no arms to this (gold) man?, lest he should cause him to be redundant ; for these two spoons are (in lieu of) his arms. Let him nevertheless make (him with arms), for those two spoons are (merely) after the manner of the two arms. Moreover, those two (arms of Agni) are wings; and whatever forms, whatever stomas, whatever przsh¢has, whatever metres he will be applying to that fire-altar, that will be the perfection, that will be the growth of those two: let him therefore make arms to that (gold) man.
on the other hand, explains—‘ Let the Adhvaryu lay down the two spoons close to the breast of the laid-down gold man. Having beheld (i.e. recognised)—or, whilst beholding (?)—that man, whereever the laid-down pair of spoons reaches his breast there, having made a mark, let him lay down the two spoons: that part of the breast doubtless is the place of those two (spoons, or gods?) extolled as the arms.’ Perhaps the text of this comment is somewhat corrupt. The ceremony is apparently intended to symbolise the identification of the Sacrificer with the sacrificial man, or the sacrifice itself. The Sacrificer lies down so as to rest on his forearms; the spoons being afterwards laid down on the marks left by the fore-arms (and naturally running in an easterly direction).—For Professor Weber’s view, see p. 367, note 1. 1 That is to say, Let it be a gold statuette without arms, vil KANDA, 4 ADHYAYA, 2 BRAHMANA, 4. 377
SECOND BRAHMANA.
1. He putsa Svayam-4tvzzz4 (naturally-perforated brick) on (the gold man) ;—the (first) naturallyperforated one being this earth, he thus puts this earth thereon. He puts it on so as not to be separate from the man; for the naturally-perforated one means food, and the naturally-perforated one means this earth, and this earth is food, since it is on her that all food ripens : he thus places food close to him (the man, Agni). Upon (the man he puts it): he thus places the food upon him}.
2. And, again, why he puts on a naturallyperforated one ;—the naturally-perforated (brick) is the breath (or vital air), for the breath thus bores itself (svayam Atvzntte) through the body: it is breath he thus bestows on it. He puts it so as not to be separate from the man; for the naturally-perforated one is the breath, and the naturally-perforated one is this earth, and this earth is the breath, since this earth bears everything that breathes: he thus puts the breath so as not to be separate from him. Upon (the man he places the brick): he thus puts the breath upon him’.
3. And, again, why he puts thereon the naturallyperforated one. The deities, taking up the disjointed Pragapati, separated ; and, having obtained a restingplace in them, thus separated, he settled down.
Upon (the man he places the brick): he thus puts the breath upon him’.
3. And, again, why he puts thereon the naturallyperforated one. The deities, taking up the disjointed Pragapati, separated ; and, having obtained a restingplace in them, thus separated, he settled down.
4. Now that Pragdpati who became disjointed is this very Agni (fire-altar) that is now being built up; and that resting-place (or, foundation) is this first
? Viz. inasmuch as the food is introduced into the body from above. It might also mean, he makes the food superior to the body, inasmuch as the body cannot exist without it. Similarly as regards the breath in the next paragraph.
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naturally-perforated (brick) ;—thus when he now puts it on, he thereby puts upon this (altar-site) that (foundation!) which there was for his body: that is why he now puts it on.
5. He puts it on by means of Pragdpati, for Pragépati thereby took back to himself (that foundation) of his body. [V4g. S. XIII, 16] ‘Steady thou art,’ that is, ‘ Firm thou art, or established thou art ;’— ue
‘supporting, for that which supports is a founda- ~ tion ;—‘ laid down by Visvakarman;’ Visvakarman is Pragdpati, thus, ‘laid down by that one ;’— ‘May the ocean, may the bird not injure thee!’ the ocean doubtless is the gold plate, and the bird is the man: thus, ‘ May those two not injure thee !’— ‘Not shaking, steady thou the earth!’ as the text, so the meaning.
6. [V4g. S. XIII, 17] ‘May Pragapati settle thee ’—for Pragdpati saw this first layer?;—‘ on the back of the waters, on the way of the ocean,’ the back of the waters doubtless is this earth, and the way of the ocean is this earth ;—‘thee, the wide, the broad one!’ for this earth is both wide and broad ;—‘ broaden thou: thou art the broad one!’ that is, ‘ broaden thou, and thou art the broad (earth, pvzthivt).’
7. (Vag. S. XIII, 18] ‘Thou art the earth (bhd),’ for this is the earth ;—‘ thou art the ground (bhdmi),’ for this is the ground ;—‘ Thou art Aditi, —Aditi is this earth, for this earth gives (dad)
1 The ‘pratishth4’ (basis) of the bird-shaped Agni includes the parts on which the bird stands or sits, viz. the feet, and the hindpart of the body. Sdyava, on the other hand, takes it to mean the ‘ pumlinga,’ which seems very improbable.
* See VI, 2, 3, 1.
vir KANDA, 4 ADHYAYA, 2 BRAHMANA,10. 379 everything here ;—‘ the all-containing,’ for on this earth everything is contained ;—‘ supporter of all the world,’ that is, supporter of the whole world ;— ‘sustain the earth, steady the earth, injure not the earth!’ that is, sustain thyself, steady thyself, injure not thyself!
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everything here ;—‘ the all-containing,’ for on this earth everything is contained ;—‘ supporter of all the world,’ that is, supporter of the whole world ;— ‘sustain the earth, steady the earth, injure not the earth!’ that is, sustain thyself, steady thyself, injure not thyself!
8. [V4g. S. XIII, 19] ‘ For all breathing, outbreathing, through-breathing, and up-breathing;’ for the naturally-perforated (brick) is the breath, and the breath serves for all that;—‘for a resting-place, for a moving-place;’ the naturally-perforated (bricks) are these worlds ', and these worlds are the resting-place, the moving-place ;— ‘May Agni guard thee ’—that is, may Agni protect thee!—‘with mighty well-being!’ that is, with great well-being ;—‘ with the safest roof, that is, with whatever roof (abode) is the safest. Having ‘settled’ it*, he pronounces the Sddadohas § on it: the meaning of this has been explained. He then sings a Sdman: the meaning of this (will be explained) further on.
9. Here now they say, ‘ How is it that that (gold) man is not held (weighed) down by the naturallyperforated (brick) *?’ Well, the naturally-perforated (brick) is food and breath ; and man is not held down either by food or by his breath.
10. He then lays the Darva4-brick ® thereon ;— the Darv4-brick being cattle; it is with cattle hep. 380 thus endows it: these are the same cattle together with which Agni on that former occasion approached?; it is them he now puts thereon. He lays it down immediately on the naturally-perforated (brick) ; the naturally-perforated (brick) being this earth, he thus places the cattle immediately on this earth, Upon (the brick he places it): upon this earth he thereby places cattle.
1 See p. 195, note 8. (
* That is, by adding the formula, ‘By that deity, Angiras-like, lie thou steady !’
* See p. 301, note 3.
* That is to say, How will he (the Sacrificer) be able to rise upwards to heaven, when that brick is lying on him?
5 See p. 187, note 3.
11. And, again, why he lays down the Darvabrick. The hair of Prag4pati which were lying on the ground when he was disjointed became these herbs. The vital air then went out from within him, and, that having gone out, he fell down.
12. He said, ‘Verily, this (vital air) has undone me!’ and because he said, ‘it has undone (dhirv) me,’ hence (the name) ‘ dharv4 ;’ ‘dharvaé ’ doubtless being what is mystically called ‘dfrv4, for the gods love the mystic. That (dfrva grass) is the ruling power (Kshatra), for it is this vital sap, the breath ; and the other plants are the hair: in laying down that (darva plant) he lays down all (kinds of) plants.
That (dfrva grass) is the ruling power (Kshatra), for it is this vital sap, the breath ; and the other plants are the hair: in laying down that (darva plant) he lays down all (kinds of) plants.
13. When the gods restored him, they put that life-sap, the breath, inside him ; and in like manner does this (Sacrificer) now put it into him. He lays it down immediately on the naturally-perforated (brick) ; the naturally-perforated one being this earth, he thus places the plants immediately on this earth. Upon (the brick he lays it): upon this earth he thus places the plants. It should be with root and top, for completeness’ sake. Let him lay it on in such manner that while lying on the naturallyperforated (brick) it touches the ground (with its
1 See VI, 2, 3, 2.
vil KANDA, 4 ADHYAYA, 2 BRAHMANA, 16. 381 tops)!, for on this earth those (plants) spring up, and along her they grow.
14. He lays it on, with (Vag. S. XIII, 20-21), ‘Growing up joint by joint, knot by knot;’ for joint by joint, and knot by knot that (grass) does grow up;—‘so do thou prolong us, O Darva (plant), by a thousand, and a hundred (descendants)!’ as the text, so its meaning.
15. ‘Thou that spreadest by a hundred, and branchest out by a thousand (shoots);’ for by a hundred (shoots) it spreads, and by a thousand it branches out ;—‘ to thee, O divine brick, we will do homage by offering ;’ as the text, so the meaning. With two (verses) he puts it on: the meaning of this has been explained. Having ‘settled’ it, he pronounces the Sddadohas upon it: the meaning of this has been explained.
16. He then puts down a Dviyagus? (brick). Indra and Agni desired, ‘ May we go to the heavenly world!’ They saw that dviyagus brick, even this earth, and laid it down ; and having laid it down, they went to the heavenly world from that foundation. In like manner when this Sacrificer lays down a dviyagus (brick), (he does so) thinking, ‘I want to go to the heavenly world by the same means (ripa), by performing the same rite by which Indra and Agni went to the heavenly world!’ And as to its being called ‘ dviyagus,’ it is because two deities saw it. And as to why he lays down a dviyagus one: the dviyagus doubtless is the Sacrificer.
1 The root is to lie on the brick from which (as representing the earth) it is supposed to have sprung; the tops then spreading along the ground.
* This brick is placed close beside the svayamAtrinn4 (naturallyperforated one) in front (east) of it, on the ‘anfika’ or spine.
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17. Here now they say, ‘If (the dviyagus) is that same Sacrificer who is that gold man, which then is that (real) form of his?’ Well, that (gold man) is his divine body, and this (brick) is his human one. As to that gold man, that is his immortal form, his divine form; gold being immortal. And as to this (brick) being made of clay, it is because this is his human form.
As to that gold man, that is his immortal form, his divine form; gold being immortal. And as to this (brick) being made of clay, it is because this is his human form.
18. Now were he only to lay down that (golden man), and not to let this dviyagus (brick) remain}, the Sacrificer surely would quickly pass away from this world; but now that he allows this (brick) to remain, he thereby leaves to him this human form of his; and so he attains with this body the full (measure of) life.
19. And were he not to put it on after (the gold man), he assuredly would not afterwards find out that divine body ?; but now that he puts it on thereafter, he does so afterwards find out that divine body. He lays it down close to the ddrv4-brick : the dirva-brick being cattle, he thus establishes the Sacrificer in (the possession of) cattle.
20. Here now they say, ‘How do those two bodies of his come to be connected together by the breath, and not severed?’ Well, the naturallyperforated (brick) is the breath, and the dfirv4-brick is the breath, and the dviyagus (-brick) is the Sacri-
1 The verb ‘apa-sish’ is taken similarly by S&yana (avaseshayet) ; whilst the St. Petersburg dictionary assigns to it the meaning ‘to omit, leave out’ (weglassen), which can hardly be correct (? misprint for tibriglassen). It might, however, possibly be taken in the sense of ‘vi-sish, to specify, to single out.
* That is to say,—he would not, after quitting his mortal body, know or find out that divine body with which he wishes to invest himself.
vil KANDA, 4 ADHYAYA, 2 BRAHMANA, 23. 383 ficer : and inasmuch as he lays down the darvaé-brick close to the naturally-perforated one, he thereby connects and joins breath with breath ; and inasmuch as he lays down the dviyagus one close to the darva-brick—the ddrv4-brick being the breath, and the dviyagus the Sacrificer—those two bodies of his (the human one and the divine one) thus become connected together by the breath, and not severed.
21. [He lays down the dviyagus brick, with Vag. S. XIII, 22, 23]‘O Agni, what lights of thine in the sun overspread the sky by their beams, with all those help us to light and to people! —O ye gods, what lights of yours are in the sun, and what lights are in kine and horses, O Indra and Agni, with all those bestow light upon us, O Brzhaspati!’ for ‘light’ he prays each time: light being immortality, it is immortality he thus bestows on him (Agni, and the Sacrificer). With two (verses) he lays it down: the significance of this has been explained. And, moreover, it is because that material form (of the brick) is a twofold one, (consisting as it does of) clay and water. Having ‘settled’ it, he pronounces the Sidadohas upon it: the significance of this has been explained.
And, moreover, it is because that material form (of the brick) is a twofold one, (consisting as it does of) clay and water. Having ‘settled’ it, he pronounces the Sidadohas upon it: the significance of this has been explained.
22. He then lays down two Retadsié (seed-shedding bricks) ;—the seed-shedders doubtless are these two worlds, for these two worlds do shed seed ;— this (terrestrial world) sheds seed upwards from here (in the form of) smoke; it becomes rain in yonder world, and that rain yonder world (sheds) from above: hence (creatures) are born within these two worlds, and therefore these two worlds are seed-shedders.
23. [He lays them down, with V4g, S. XIII, 24]
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‘ The wide-ruling one contained the light ;’ the wide-ruling one! doubtless is this (terrestrial) world: it contains this fire, the light—‘The self-ruling one contained the light,’ the self-ruling? one doubtless is yonder world: it contains yonder sun, the light. And the wide-ruling one and the self-ruling one being these two worlds, he lays them down separately, for separate are these two worlds. He ‘settles’ them once: he thereby makes them one and the same (or, joined together), whence the ends of these two worlds meet.
24. And, again, why he lays down two seedshedders ; the seed-shedders are the testicles, for only he who has testicles sheds seed. ‘The wideruling one contained the light ;—the self-ruling one contained the light,’ he says; for the wide-ruling and the self-ruling ones are the testicles: they contain that light, the seed, Pragdpati. He lays them down separately, for separate are these testicles. He ‘settles’ them once: he thereby makes them one and the same, whence they have a common connectingpart. He lays them down close to the dviyagus (brick) ?: the dviyagus being the Sacrificer, he thus puts the testicles together with the Sacrificer.
25. He then lays down a Visvagyotis (all-light brick) * ;—the first ‘all-light’ (brick) is Agni, for Agni
’ Or, the wide-shining . . . the self-shining one.
* The two Retafsif bricks are laid down immediately in front (east) of the Dviyagus one, one on each side of the ‘spine,’ which thus coincides with their line of separation.
® See VI, 5, 3, 3-
‘ As in the case of the Svayamftr:mmfs (naturally-perforated bricks, see pp. 155, note 8; 187, note 2), so there are three Visvagyotis or ‘all-light’ bricks, placed in the first, third, and fifth layersp. 385 is all the light in this (terrestrial) world: it is Agni he thus lays down. He lays it down close to the seed-shedding ones,—the seed-shedding ones being these two worlds, he thus places Agni together with these two worlds, He lays it down between (the two Retafsié?), for Agni (the fire) is within these two worlds,
He lays it down close to the seed-shedding ones,—the seed-shedding ones being these two worlds, he thus places Agni together with these two worlds, He lays it down between (the two Retafsié?), for Agni (the fire) is within these two worlds,
26. And, again, why he lays down an ‘all-light’ (brick) ;—the ‘all-light’ (brick) is progeny, for progeny is all the light; he thus lays generative power (into Agni). He lays it down so as not to be separated from the seed-shedding (bricks)—the seedshedders being the testicles, he thus makes the generative power inseparable from the testicles. He lays it down between (those two), for within the testicles progeny is produced.
27. [He lays it down, with Vag. S.. XIII, 24] ‘May Prag4pati settle thee ’—for Pragdpati saw this first layer ?;—‘on the back of the earth, thee the brilliant one!’ for on the back of the earth this brilliant Agni indeed is.
28. ‘For all breathing, out-breathing, through-breathing, —the all-light (brick) is breath, and breath is (necessary) for this entire universe ;— ‘give all the light!’ that is, ‘give the whole light ;’ —‘Agni is thine over-lord,’ he thus makes Agni the over-lord of this earth. Having ‘settled’ it®, he of the altar, and representing the light (or ruling deity) of the respective world represented by the svayamAtrinn4 of the same layer. 1 In reality the Visvagyotis brick is not placed between the two RetaAsif, but in front of the line separating them from each other. 3 He ‘saw’ the first naturally-perforated brick, which, as the central brick of the first layer, represents the latter, as well as the lowest of the three worlds, the earth. See VI, 2, 3, 1. ® Viz. by adding, ‘ by that deity, Angiras-like, lie thou steady!’
[41] cep. 386 pronounces the Sfiidadohas upon it: the significance of this has been explained.
29. He then lays down two Aitavya (seasonal bricks) ;—the two seasonal (bricks) being the same as the seasons, it is the seasons he thus lays down. [Vag. S. XIII, 25] ‘Madhu and M4dhava, the two spring seasons, —these are the names of those two: it is thus by their names that he lays them down. There are two (such) bricks, for two months are a season. He ‘settles’ them once?: he thereby makes (the two months) one season.
30. And as to why he now lays down these two; —this Agni (fire-altar) is the year, and the year is these worlds ; the first layer is this (terrestrial) world thereof, and the spring season also is this world thereof; and when he now lays down those two (bricks), he thereby puts back into him (Agni- PragApati) what those two (the first layer and the spring) are to that body of his*: this is why he now lays down those two (bricks).
31. And, again, why he now lays down these two ;—this Agni is Pragdpati, and Pragdpati is the year; the first layer is his foundation, and the spring season also is his foundation ;—thus when he now lays down these two (bricks), he thereby puts back into him what those two are to that body of his : this is why he now lays down those two (bricks). He lays them down close to the ‘all-light’ brick : the ‘all-light’ brick being progeny, he thus lays progeny close together with the seasons; whence progeny is produced in accordance with the seasons, for by seasons people compute (the age of man)
1 That is, he pronounces the sédana-formula once only. ® Viz. its foundation.
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whilst in the state of embryo, and by seasons when he is born.
32. He then lays down the Asha@a (invincible brick)',—the ‘invincible one’ being this earth, it is this earth he thus lays down. He puts it on the fore-part (of the altar-site), for this earth was created first.
33. And as to its being called Ash4ds4. The gods and the Asuras, both of them sprung from Pragapati, strove together. The gods saw this invincible brick, even this earth; they put it on (the altar); and having put it on, they conquered (and ~ drove) the Asuras, the enemies, the rivals, from this universe; and inasmuch as (thereby) they conquered (asahanta), it is called Ashé@Z4. In like manner the Sacrificer, after putting on that (brick), conquers (and drives) his spiteful rival from this universe (or, from everything here).
34. And, again, why he lays down the Ash4d/a. The Ash4dh4 is speech, and by speech? the gods then indeed conquered (and drove) the Asuras, the enemies, the rivals, from this universe; and in like manner the Sacrificer, by means of speech, conquers (and drives) his spiteful rival from this universe: it was speech the gods then laid down (or bestowed on Agni), and in like manner the Sacrificer now lays down speech.
35. This earth is the bearer of what is desirable ; for—the desirable being the vital airs—this earth bears everything that breathes, and for that reason this earth is the bearer of what is desirable. But
1 See VI, 5, 3, 1-2. Viz. by threats, vituperation, &c., Say. cc2
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speech (the mouth) also indeed is the bearer of what is desirable ; for the desirable is the vital airs, and for the (channels of) the vital airs food is put into the mouth: therefore speech is the bearer of what is desirable.
36. Now the AshadZa is the same as those vital airs; he lays it down in the fore-part (of the altar) : he thus bestows (on Agni the organs of) the vital airs in front; whence there are here (organs of) the vital airs in front (of the body). Let him not in this layer enclose this (AshAd#4) in front by any other brick which has a special prayer of its own, lest he close up (the organs of) the vital airs.
Let him not in this layer enclose this (AshAd#4) in front by any other brick which has a special prayer of its own, lest he close up (the organs of) the vital airs.
37. And as to why he lays down in front five Apasy4s',—water (ap) is food, and by food (the organs of) the vital airs are not closed up. He lays down (the Ash4d/4) close to the two seasonal ones: he thereby establishes speech in the seasons, and hence speech (the mouth) speaks here, firmly established in the seasons.
38. Here now they say, ‘If the Visvagyotis (brick) is progeny, and the Ash4d/4 speech, why does he put the two seasonal ones between them?’ Well, the seasonal ones being the year, he thus separates speech from progeny by the year, and hence children utter speech at the time (or age) of a year.
39. [He lays down the Ashédfé, with Vag. S. XIII, 26] ‘Thou art AshadA, the conquering,’ for the gods thereby conquered the Asuras,—‘ conquer the enemies! conquer the hostile!’ as the text, so the meaning ;—‘thou hast a thousand energies: do thou speed me!’ a thousand means
1 See VII, 5, 2, 40 seq.
vil KANDA, 5 ADHYAYA, I BRAHMANA, 3. 389 all: thus, ‘thou hast all energies, do thou speed me!’ When he has ‘settled’ it, he pronounces the Sfidadohas on it: the significance of this has been explained.
40. Here now they say, ‘Why are those other bricks placed in front of the naturally-perforated one?’ Let him say, There are two wombs (birthplaces)—the one being the womb of the gods, the other the womb of men: the gods have their birthplace in the east, and men in the west ; and when he lays down those (bricks) in front, he thereby causes the Sacrificer to be born from the womb of the gods,
Firty ApuyAya. First BRAHMANA.
1. He then puts down a (living) tortoise ;—the tortoise means life-sap : it is life-sap (blood) he thus bestows on (Agni). This tortoise is that life-sap of these worlds which flowed away from them when plunged into the waters!: that (life-sap) he now bestows on (Agni). As far as the life-sap extends, so far the body extends: that (tortoise) thus is these worlds.
2. That lower shell of it is this (terrestrial) world ; it is, as it were, fixed; for fixed, as it were, is this (earth-)world. And that upper shell of it is yonder sky; it has its ends, as it were, bent down; for yonder sky has its ends, as it were, bent down. And what is between (the shells) is the air ;—that (tortoise) thus is these worlds : it is these worlds he thus lays down (to form part of the altar).
3. He anoints it with sour curds, honey, and ghee,—sour curds doubtless are a form of this (earth-)
1 See VI, 1, 1, 12.
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world, ghee of the air, and honey of yonder sky: he thus supplies it (the tortoise) with its own form. Or, sour curds are the life-sap of this (earth-)world, ghee that of the air, and honey that of yonder sky: he thus supplies it with its own life-sap.
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world, ghee of the air, and honey of yonder sky: he thus supplies it (the tortoise) with its own form. Or, sour curds are the life-sap of this (earth-)world, ghee that of the air, and honey that of yonder sky: he thus supplies it with its own life-sap.
4. [He anoints it, with Vag. S. XIII, 27-29; Rzk S. I, 90, 6-8] ‘ Honey the winds pour forth for the righteous, honey the rivers; full of honey may the plants be for us!—Honey by night and morn, rich in honey may the region of the earth be for us, honey the father Heaven !— rich in honey may the tree be for us, rich in honey the sun, full of honey the kine!’ To whatever deity a Azk-verse, and to whatever (deity) a Yagus formula applies, that very deity the verse is, and that very deity the sacrificial formula is?. This triplet then is honey (madhu) ; and honey being life-sap, it is life-sap he thus puts into him (Agni). With three Gayatri verses (he performs): the significance of this has been explained.
“5. And as to its being called ‘karma’ (tortoise) ;— PragApati, having assumed that form, created living beings. Now what he created, he made; and inasmuch as he made (kar), he is (called) ‘kQrma;’ and ‘karma’ being (the same as) ‘kasyapa’ (a tortoise), therefore all creatures are said to be descended from Kasyapa.
6. Now this tortoise is the same as yonder sun: it is yonder sun he thus lays down (on the altar). He lays it down in front with the head towards the back (west) : he thus places yonder sun in the east
1 That is to say, each Vedic text is identical with the deity to which it is addressed. Cf. VI, 5, 1, 2.
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looking thitherwards (or moving westward); and hence yonder sun is placed in the east looking thitherwards. On the right (south) of the AshadsA (he places it), for the tortoise (karma, masc.) is a male, and the Ash4d4 a female, and the male lies on the right side of the female ;—at a cubit’s distance}, for at a cubit’s distance the male lies by the female. That Ash4d#4 is the consecrated queen (mahishi) of all the bricks, hence being on the right (south) side of her, it (the tortoise) is on the right side of all the bricks.
7. And, again, why he puts down a tortoise ;—the tortoise (krma) is the breath, for the breath makes (kar) all these creatures: it is breath he thus puts into him (Agni). He puts it down in front looking towards the back: he thus puts in the breath in front tending towards the back ; whence the breath is taken in from the front backwards. [He puts it down so as to be] turned towards the (gold) man: he thus puts breath into the Sacrificer. South of the Asha@Za (he puts it), for the tortoise is breath, and the Ashad@#4 speech; and the breath (praza, masc.) is the male, the mate, of speech (v4é, fem.).