Shatapatha Brahmana 10.4

When the gods restored the relaxed Pragâpati, they poured him, as seed, into the fire-pan (ukhâ) as the womb, for the fire-pan is a womb. In the course of a year they prepared for him this food, to wit, the fire-altar built here, and enclosed it in a body; and, being enclosed in a body, it became the body itself; whence food, when enclosed in a body, becomes the body itself.

In like manner does the Sacrificer now pour his own self (or body), as seed, into the fire-pan as the womb, for the fire-pan is a womb. In the course of a year he prepares for it (his self) this food, to wit, the fire-altar here built, and encloses it in a body, and, being enclosed in a body, it becomes the body itself; whence food, when enclosed in a body, becomes the body itself.

He places him (the Ukhya Agni, on the fire-altar) with 'Vaushat!' for 'vauk' is he (Agni), and 'shat (six)' is this six-layered food: having prepared it, he offers it to him as proportionate to this body, for food which is proportionate to the body satisfies, and does not injure it; but when there is too much, it does injure it, and when there is too little, it does not satisfy it.

Now that Arka (flame) is this very fire which they bring here; and the Kya is this his food, to wit, the fire-altar built here: that (combined) makes the Arkya in respect of the Yagus. And the Great one (mahân) is this (Agni), and this vrata (rite) is his food: that makes the Mahâvrata (sâman) in respect of the Sâman. And 'uk' is this (Agni), and 'tha' his food,--that (combined) makes the Uktha (sastra, recitation) in respect of the Rik. Thus, whilst being only one, this is accounted threefold.

Now Indra and Agni were created as the Brahman (priesthood) and the Kshatra (nobility): the Brahman was Agni and the Kshatra Indra. When created, the two were separate. They spake, 'Whilst being thus, we shall be unable to produce creatures (people): let us both become one form!' The two became one form.

Now those two, Indra and Agni, are the same as these two, to wit, the gold plate and the (gold) man: Indra is the gold plate, and Agni the man. They are made of gold: gold means light, and Indra and Agni are the light; gold means immortal life, and Indra and Agni mean immortal life.

It is these two, Indra and Agni, that they build up. Whatever is of brick that is Agni: whence they bake that (part) by fire, and all that is baked by fire is Agni. And what filling of earth there is (in the altar) that. is Indra: whence they do not bake that (part) by fire, lest it should be Agni, and not Indra. Thus it is these two, Indra and Agni, that are built up.

And the two become that one form, to wit, the fire which is placed on the built (altar), and hence those two, by means of that form, produce creatures. Now Agni, indeed, is this single brick, and into this the whole Agni passes: this, indeed, is the perfection of bricks,--it is that one syllable (akshara) 'vauk,' it is this into which the whole Agni passes, and which is the perfection of syllables.

It is this that the Rishi saw when he said, 'I praise what hath been and what will be, the Great Brahman, the one Akshara,--the manifold Brahman, the one Akshara; for, indeed, all the gods, all beings pass into that Akshara (imperishable element): it is both the Brahman and the Kshatra; and the Brahman is Agni, and the Kshatra Indra; and the Visve Devâh (all the gods) are Indra and Agni.' But the Visve Devâh (the All-gods) are also the peasantry: hence it is Priesthood, Nobility, and Peasantry.

And, indeed, Syâparna Sâyakâyana, knowing this, once said, 'If this my sacrificial performance were complete, my own race would become the kings (nobles), Brâhmanas, and peasants of the Salvas; but even by that much of my work which has been completed my race will surpass the Salvas in both ways;'--for this (Agni, the fire-altar), indeed, is (social) eminence and fame, and an eater of food.

And regarding this, Sândilya, having instructed Vâmakakshâyana, said, 'Thou wilt become eminent, famous, and an eater of food (rich);' and, indeed, he who knows this becomes eminent, famous, and an eater of food.

And this Agni is no other than Pragâpati. The gods, having restored this Agni-Pragâpati, in the course of a year prepared this food for him, to wit, this Mahâvratîya cup of Soma.

The Adhvaryu draws it by means of a cup, and inasmuch as he draws (grah) it, it is (called) a draught (graha, cup of Soma). The Udgâtri (chanter), by the Mahâvrata (sâman), puts flavour (vital sap) into it; and the Mahâvrata (sâman) being (composed of) all those (five) sâmans, he thus puts flavour into it by means of all sâmans (hymn-tunes). The Hotri puts flavour into it by means of the Great Recitation; and the Great Recitation being (composed of) all those Rik-verses: he thus puts flavour into it by all the Rik-verses.

And when they chant the hymn, and he (the Hotri) afterwards recites (the sastra), he (the Adhvaryu) offers that (cup of Soma) to him (Agni-Pragâpati) as the Vashat-call is uttered. Now 'vauk' is this (Agni), and 'shat' this sixfold food: having prepared it, he offers it to him as proportionate to his body; for food which is proportionate to the body satisfies, and does not injure it; but when there is too much, it does injure it, and when there is too little, it does not satisfy it.

Now that Arka (flame) is this very fire-altar built here; and the Kya is this his food, to wit, the Mahâvratîya-graha: that (combined) makes the Arkya in respect of the Yagus. And the Great one (mahân) is this (Agni), and this rite (vrata) is his food: that makes the Mahâvrata in respect of the Sâman. And 'uk' is this (Agni), and 'tha' his food: that makes the (Mahad) Uktha in respect of the Rik. Thus, whilst being only one, this is accounted threefold.

And this Agni is Pragâpati, the year: the Sâvitra (oblations) are one half thereof, and the Vaisva-karmana (oblations) the (other) half; the Sâvitra are eight digits (kalâ) thereof, and the Vaisvakarmana (the other) eight; and that which is performed between them is the seventeenfold Pragâpati. Now what a digit is to men that a syllable (akshara) is to the gods.

And 'loma (hair)' is two syllables, 'tvak (skin)' two, 'asrik (blood)' two, 'medas (fat)' two, 'mâmsam (flesh)' two, 'snâva (sinew)' two, 'asthi (bone)' two, 'maggâ (marrow) ' two,--that makes sixteen digits; and the vital air which circulates therein, is the seventeenfold Pragâpati.

These sixteen digits convey the food to that vital air; and when they take to conveying no food to it, then it consumes them and departs (from the body): hence he who is hungry here, feels very restless, consumed as he is by his vital airs; and hence he who suffers from fever becomes very thin, for he is consumed by his vital airs.

Now for that seventeenfold Pragâpati they prepared this seventeenfold food, the Soma-sacrifice: those sixteen digits of his are these sixteen officiating priests,--one should not, therefore, take a seventeenth priest lest one should do what is excessive;--and what vital sap there is here--the oblations that are offered--that is the seventeenfold food.

And when they chant the hymn, and when he (the Hotri) afterwards recites (the sastra), he (the Adhvaryu) offers to him that food as the Vashat-call is uttered. Now 'vauk' is this (Agni), and 'shat' this sixfold food: having prepared it, he offers it to him as proportionate to his body; for food which is proportionate to the body satisfies, and does not injure it; but when there is too much it does injure it, and when there is too little, it does not satisfy it.

Now that Arka (flame) is this very fire-altar built here; and the Kya is this his food, to wit, the Soma-sacrifice: that (combined) makes the Arkya in respect of the Yagus. And the Great one (mahân) is this (Agni), and this rite (vrata) is his food: that makes the Mahâvrata in respect of the Sâman. And 'uk' is this (Agni), and 'tha' his food: that makes the (Mahad) Uktha in respect of the Rik. Thus, whilst being only one, this is accounted threefold. With this food he went upwards; and he who went upwards is yonder sun, and that food wherewith he went up is that moon.

He who shines yonder is indeed that Arka (flame), and that moon is his food, the Kya: that (combined) makes the Arkya in respect of the Yagus. And the Great one (mahân) is this (Agni), and this rite (vrata) is his food: that makes the Mahâvrata in respect of the Sâman. And 'uk' is this (Agni), and 'tha' his food: that makes the (Mahad) Uktha in respect of the Rik. Thus, whilst being only one, this is accounted threefold. Thus much as to the deity.

Now as to the body. The Arka (flame), doubtless, is the breath (vital air), and the Kya is its food: that makes the Arkya in respect of the Yagus. And the Great one (mahân) is this (Agni), and this rite (vrata) is his food: that makes the Mahâvrata in respect of the Sâman. And 'uk' is this (Agni), and 'tha' his food: that makes the (Mahad) Uktha in respect of the Rik. Thus, whilst being only one, this is accounted threefold. And, indeed, that (Agni) is that (sun) as to the deity, and this (breath) as to the body.

Verily, Pragâpati, the year, is Agni, and King Soma, the moon. He himself, indeed, proclaimed (taught) his own self to Yagñavakas Râgastambâyana, saying, 'As many lights as there are of mine, so many are my bricks.'

Now in this Pragâpati, the year, there are seven hundred and twenty days and nights, his lights, (being) those bricks; three hundred and sixty enclosing-stones, and three hundred and sixty bricks with (special) formulas. This Pragâpati, the year, has created all existing things, both what breathes and the breathless, both gods and men. Having created all existing things, he felt like one emptied out, and was afraid of death.

He bethought himself, 'How can I get these beings back into my body? how can I put them back into my body? how can I be again the body of all these beings?'

He divided his body into two; there were three hundred and sixty bricks in the one, and as many in the other: he did trot succeed.

He made himself three bodies,--in each of them there were three eighties of bricks I he did not succeed.

He made himself four bodies of a hundred and eighty bricks each: he did not succeed.

He made himself five bodies,--in each of them there were a hundred and forty-four bricks: he did not succeed.

He made himself six bodies of a hundred and twenty bricks each: he did not succeed. He did not develop himself sevenfold.

He made himself eight bodies of ninety bricks each: he did not succeed.

He made himself nine bodies of eighty bricks each: he did not succeed.

He made himself ten bodies of seventy-two bricks each: he did not succeed. He did not develop elevenfold.

He made himself twelve bodies of sixty bricks each: he did not succeed. He did not develop either thirteenfold or fourteenfold.

He made himself fifteen bodies of forty-eight bricks each: he did not succeed.

He made himself sixteen bodies of forty-five bricks each: he did not succeed. He did not develop seventeenfold.

He made himself eighteen bodies of forty bricks each: he did not succeed. He did not develop nineteenfold.

He made himself twenty bodies of thirty-six bricks each: he did not succeed. He did not develop either twenty-one-fold, or twenty-two-fold, or twenty-three-fold.

He made himself twenty-four bodies of thirty bricks each. There he stopped, at the fifteenth; and because he stopped at the fifteenth arrangement there are fifteen forms of the waxing, and fifteen of the waning (moon).

And because he made himself twenty-four bodies, therefore the year consists of twenty-four half-months. With these twenty-four bodies of thirty bricks each he had not developed (sufficiently). He saw the fifteen parts of the day, the muhûrtas, as forms for his body, as space-fillers (Lokamprinâs), as well as fifteen of the night; and inasmuch as they straightway (muhu) save (trai), they are (called) 'muhûrtâh'; and inasmuch as, whilst being small, they fill (pûr) these worlds (or spaces, 'loka') they are (called) 'lokamprinâh.'

That one (the sun) bakes everything here, by means of the days and nights, the half-moons, the months, the seasons, and the year; and this (Agni, the fire) bakes what is baked by that one: 'A baker of the baked (he is),' said Bhâradvâga of Agni; 'for he bakes what has been baked by that (sun).'

In the year these (muhûrtas) amounted to ten thousand and eight hundred: he stopped at the ten thousand and eight hundred.

He then looked round over all existing things, and beheld all existing things in the threefold lore (the Veda), for therein is the body of all metres, of all stomas, of all vital airs, and of all the gods: this, indeed, exists, for it is immortal, and what is immortal exists; and this (contains also) that which is mortal.

Pragâpati bethought himself, 'Truly, all existing things are in the threefold lore: well, then, I will construct for myself a body so as to contain the whole threefold lore.'

He arranged the Rik-verses into twelve thousand of Brihatîs, for of that extent are the verses created by Pragâpati. At-the thirtieth arrangement they came to an end in the Paṅktis; and because it was at the thirtieth arrangement that they came to an end, there are thirty nights in the month; and because it was in the Paṅktis, therefore Pragâpati is 'pâṅkta' (fivefold). There are one hundred-and-eight hundred Paṅktis.

He then arranged the two other Vedas into twelve thousand Brihatîs,--eight (thousand) of the Yagus (formulas), and four of the Sâman (hymns)--for of that extent is what was created by Pragâpati in these two Vedas. At the thirtieth arrangement these two came to an end in the Paṅktis; and because it was at the thirtieth arrangement that they came to an end, there are thirty nights in the month; and because it was in the Paṅktis, therefore Pragâpati is 'pâṅkta.' There were one hundred-and-eight hundred Paṅktis.

All the three Vedas amounted to ten thousand eight hundred eighties (of syllables); muhûrta by muhûrta he gained a fourscore (of syllables), and muhûrta by muhûrta a fourscore was completed.

Into these three worlds, (in the form of) the fire-pan, he (Pragâpati) poured, as seed into the womb, his own self made up of the metres, stomas, vital airs, and deities. In the course of a half-moon the first body was made up, in a further (half-moon) the next (body), in a further one the next,--in a year he is made up whole and complete.

Whenever he laid down an enclosing-stone, he laid down a night, and along with that fifteen muhûrtas, and along with the muhûrtas fifteen eighties (of syllables of the sacred texts). And whenever he laid down a brick with a formula (yagushmatî), he laid down a day, and along with that fifteen muhûrtas, and along with the muhûrtas fifteen eighties (of syllables). In this manner he put this threefold lore into his own self, and made it his own; and in this very (performance) he became the body of all existing things, (a body) composed of the metres, stomas, vital airs, and deities; and having become composed of all that, he ascended upwards; and he who thus ascended is that moon yonder.

He who shines yonder (the sun) is his foundation, (for) over him he was built up, on him he was built up: from out of his own self he thus fashioned him, from out of his own self he generated him.

Now when he (the Sacrificer), being about to build an altar, undergoes the initiation-rite,--even as Pragâpati poured his own self, as seed, into the fire-pan as the womb,--so does he pour into the fire-pan, as seed into the womb, his own self composed of the metres, stomas, vital airs, and deities. In the course of a half-moon, his first body is made up, in a further (half-moon) the next (body), in a further one the next,--in a year he is made up whole and complete.

And whenever he lays down an enclosing-stone, he lays down a night, and along with that fifteen muhûrtas, and along with the muhûrtas fifteen eighties (of syllables). And whenever he lays down a Yagushmatî (brick), he lays down a day, and along with that fifteen muhûrtas, and along with the muhûrtas fifteen eighties (of syllables of the sacred texts). In this manner he puts this threefold lore into his own self, and makes it his own; and in this very (performance) he becomes the body of all existing things, (a body) composed of the metres, stomas, vital airs, and deities; and having become composed of all that, he ascends upwards.

And he who shines yonder is his foundation, for over him he is built up, on him he is built up: from out of his own self he thus fashions him, from out of his own self he generates him. And when he who knows this departs from this world, then he passes into that body composed of the metres, stomas, vital airs, and deities; and verily having become composed of all that, he who, knowing this performs this sacrificial work, or he who even knows it, ascends upwards.

The Year, doubtless, is the same as Death; for he it is who, by means of day and night, destroys the life of mortal beings, and then they die: therefore the Year is the same as Death; and whosoever knows this Year (to be) Death, his life that (year) does not destroy, by day and night, before old age, and he attains his full (extent of) life.

And he, indeed, is the Ender, for it is he who, by day and night, reaches the end of the life of mortals, and then they die: therefore he is the Ender, and whosoever knows this Year, Death, the Ender, the end of his life that (Year) does not reach, by day and night, before old age, and he attains his full (extent of) life.

The gods were afraid of this Pragâpati, the Year, Death, the Ender, lest he, by day and night, should reach the end of their life.

They performed these sacrificial rites--the Agnihotra, the New and Full-moon sacrifices, the Seasonal offerings, the animal sacrifice, and the Soma-sacrifice: by offering these sacrifices they did not attain immortality.

They also built a fire-altar,--they laid down unlimited enclosing-stones; unlimited Yagushmatî (bricks), unlimited Lokamprinâ (bricks), even as some lay them down to this day, saying, 'The gods did so.' They did not attain immortality.

They went on praising and toiling, striving to win immortality. Pragâpati then spake unto them, 'Ye do not lay down (put on me) all my forms; but ye either make (me) too large or leave (me) defective: therefore ye do not become immortal.'

They spake, 'Tell thou us thyself, then, in what manner we may lay down all thy forms!'

He spake, 'Lay ye down three hundred and sixty enclosing-stones, three hundred and sixty Yagushmatî (bricks), and thirty-six thereunto; and of Lokamprinâ (bricks) lay ye down ten thousand and eight hundred; and ye will be laying down all my forms, and will become immortal.' And the gods laid down accordingly, and thereafter became immortal.

Death spake unto the gods, 'Surely, on this wise all men will become immortal, and what share will then be mine?' They spake, 'Henceforward no one shall be immortal with the body: only when thou shalt have taken that (body) as thy share, he who is to become immortal either through knowledge, or through holy work, shall become immortal after separating from the body.' Now when they said, 'either through knowledge or through holy work,' it is this fire-altar that is the knowledge, and this fire-altar that is the holy work.

And they who so know this, or they who do this holy work, come to life again when they have died, and, coming to life, they come to immortal life. But they who do not know this, or do not do this holy work, come to life again when they die, and they become the food of him (Death) time after time.

But when he builds the fire-altar, he thereby gains Agni, Pragâpati, the Year, Death, the Ender, whom the gods gained; it is him he lays downy even as the gods thus laid him down.

By the enclosing-stones he gains his nights; by the Yagushmatî (bricks) his days, half-moons, months, and seasons; and by the Lokamprinâs the muhûrtas (hours).

Thus the enclosing-stones, supplying the place of nights, are made the (means of) gaining the nights, they are the counterpart of the nights: there are three hundred and sixty of them, for there are three hundred and sixty nights in the year. Of these, he lays twenty-one round the Gârhapatya, seventy-eight round the Dhishnya hearths, and two hundred and sixty-one round the Âhavanîya.

Then the Yagushmatî (bricks with special formulas):--the grass-bunch, the (four) clod-bricks, the lotus-leaf, the gold plate and man, the two spoons, the naturally-perforated (brick), the dûrvâ-brick, the (one) dviyagus, two retahsik, a visvagyotis, two seasonal ones, an ashâdhâ, the tortoise, the mortar and pestle, the fire-pan, the five victims’ heads, fifteen apasyâs, five khandasyâs, fifty prânabhrits--these ninety-eight are (in) the first layer.

Then the second (layer):--five asvinîs, two seasonal ones, five vaisvadevîs, five prânabhrits, five apasyâs, nineteen vayasyâs--these forty-one are (in) the second layer.

Then the third (layer):--the naturally-perforated one, five regional ones, a visvagyotis, four seasonal ones, ten prânabhrits, thirty-six khandasyâs, fourteen vâlakhilyas--these seventy-one are (in) the third layer.

Then the fourth (layer):--first eighteen, then twelve, then seventeen--these forty-seven are (in) the fourth layer.

Then the fifth (layer):--five asapatnâs, forty virâgs, twenty-nine stomabhâgâs, five nâkasads, five pañkakûdâs, thirty-one khandasyâs, eight (of) the Gârhapatya hearth, eight (of) the Punaskiti, two seasonal ones, a visvagyotis, a vikarnî, a naturally-perforated one, the variegated stone, the fire which is placed on the altar--these one hundred and thirty-eight are (in) the fifth layer.

All these make three hundred and ninety-five. Of these, three hundred and sixty, supplying the place of days, are made the (means of) gaining the days, they are the counterpart of the days: There are three hundred and sixty of them, for there are three hundred and sixty days in the year. And for the thirty-six (additional days) which there are the filling of earth (counts as) the thirty-sixth; and twenty-four thereof, supplying the place of half-moons, are made the (means of) gaining the half-moons, they are the counterpart of the half-moons. And the (remaining) twelve, supplying the place of months, are made the (means of) gaining the months, they are the counterpart of the months. And, lest the seasons should be wanting, these (twelve bricks), by two and two (taken) together, supply the place of seasons.

And as to the Lokamprinâ (space-filling bricks), supplying the place of muhûrtas (hours), they are made the (means) of gaining the muhûrtas, they are the counterpart of the muhûrtas: there are ten thousand and eight hundred of them, for so many muhûrtas there are in the year. Of these, he lays down twenty-one in the Gârhapatya (altar), seventy-eight in the Dhishnya-hearths, and the others in the Âhavanîya. So many, indeed, are the (different) forms of the year: it is these that are here secured for him (Pragâpati, the Year), and are put on him.

Now, some wish to get this total amount in the Âhavanîya itself, arguing, 'Those are different brick-built fire-altars: why should we here (in the Âhavanîya altar) take into account those laid down there (in the Gârhapatya and Dhishnyas)?' But let him not do so. There are, indeed, ten of these fire-altars he builds--eight Dhishnyas, the Âhavanîya and the Gârhapatya--whence they say, 'Agni is Virâg (wide shining or ruling),' for the Virâg (metre) consists of ten syllables: but, surely, all these (altars and hearths) are looked upon as only one, as Agni; for it is merely forms of him that they all are,--even as the days and nights, the half-moons, the months, and the seasons (are forms) of the year, so are they all forms of him (Agni).

And, assuredly, they who do this put those forms of his outside of him, and produce confusion between the better and the worse; they make the peasantry equal and refractory to the nobility. Surely, on the Âgnîdhrîya he places the variegated stone, and that he takes into account: why, then, taking that into account, should he not take others into account? That (altar) by which they ward off Nirriti, evil, is the eleventh.

As to this they say, 'Why, then, do they not take into account here those (of Nirriti's altar)?' Because he makes no offering on them, for it is by offering that a brick becomes whole and complete.

As to this they say, 'How are these (bricks) of his laid down so as not to be excessive?' Well, these (bricks) are his (Agni's) vital power, and man's vital power is not excessive. Thus whosoever, knowing this, performs this holy work, or he who but knows this, makes up this Pragâpati whole and complete.

When Pragâpati was creating living beings, Death, that evil, overpowered him. He practised austerities for a thousand years, striving to leave evil behind him.

Whilst he was practising austerities, lights went upwards from those hair-pits of his; and those lights are those stars: as many stars as there are, so many hair-pits there are; and as many hair-pits as there are, so many muhûrtas there are in a (sacrificial performance) of a thousand years.

In the one-thousandth year, he cleansed himself all through; and he that cleansed all through is this wind which here cleanses by blowing; and that evil which he cleansed all through is this body. But what is man that he could secure for himself a (life) of a thousand years? By knowledge, assuredly, he who knows secures for himself (the benefits of a performance) of a thousand years.

Let him look upon all these bricks as a thousandfold: let him look upon each enclosing-stone as charged with a thousand nights, each day-holder with a thousand days, each half-moon-holder with a thousand half-moons, each month-holder with a thousand months, each season-holder with a thousand seasons, each muhûrta-holder with a thousand muhûrtas, and the year with a thousand years. They who thus know this Agni as being endowed with a thousand, know his one-thousandth digit; but they who do not thus know him, do not even know a one-thousandth digit of him. And he alone who so knows this, or who performs this sacred work, obtains this whole and complete Pragâpatean Agni whom Pragâpati obtained. Wherefore let him who knows this by all means practise austerities; for, indeed, when he who knows this practises austerities, even to (abstention from) sexual intercourse, every (part) of him will share in the world of heaven.

It is regarding this that it is said in the Rik (I, 179, 3), 'Not in vain is the labour which the gods favour;' for, in truth, for him who knows there is no labouring in vain, and so, indeed, the gods favour this every (action) of his.

Now the doctrines of mystic imports. The Sâkâyanins hold that 'Agni is Vâyu (the wind);' but some say that 'Agni is Âditya (the sun).' And either Sraumatya, or Hâliṅgava, said, 'Agni is no other than Vâyu: wherefore the Adhvaryu, when he performs the last work, passes into that (wind).'

And Sâtyâyani said, 'Agni is no other than the Year; his head is the spring, his right wing the summer, his left wing the rainy season, his middle body (trunk) the autumn season, and his tail and feet the winter and dewy seasons--Agni is speech, Vâyu breath, the sun the eye, the moon the mind, the quarters the ear, the generative power water, the feet (and tail) fervour, the joints the months, the veins the half-moons, the silver and gold feathers the days and nights: thus he passes over to the gods.' Let him know, then, that Agni is the Year; and let him know that it is thereof he consists.

And Kelaka Sândilyâyana said, 'Let him know that the three layers containing the naturally-perforated (bricks) are these worlds, that the fourth (layer) is the Sacrificer, and the fifth all objects of desire; and that it is these worlds, and his own self and all his objects of desire he compasses.'