Shatapatha Brahmana 10.1

10.1.1.1

agnireṣa purastāccīyate saṃvatsara upariṣṭānmahadukthaṃ śasyate prajāpatervisrastasyāgraṃ raso'gacat

In the first place that Agni (the Fire-altar), the year, is built; thereafter the Great Litany (mahad uktham) is recited. When Pragâpati became relaxed, the vital fluid flowed upwards.

10.1.1.2

sa yaḥ sa prajāpatirvyasraṃsata saṃvatsaraḥ so'tha yānyasya tāni parvāṇi vyasraṃsantāhorātrāṇi tāni

Now, that Pragâpati who became relaxed is the year; and those joints of his which became relaxed are the days and nights.

10.1.1.3

sa yaḥ sa saṃvatsaraḥ prajāpatirvyasraṃsata ayameva sa yo'yamagniścīyate'tha yānyasya tānyahorātrāṇi parvāṇi vyasraṃsanteṣṭakā eva tāstadyadetā upadadhāti yānyevāsya tānyahorātrāṇi parvāṇi vyasraṃsanta tānyasminnetatpratidadhāti tadetadatraiva yajuścitamatrāptam

And that Pragâpati who became relaxed is this very Fire-altar which here is built; and those joints of his, the days and nights, which became relaxed are no other than the bricks;--thus, when he lays down these (in the layers of the altar), he thereby restores to him those joints of his, the days and nights, which had become relaxed: and thus it is even in this (building of the altar) that this Yagus is built up and secured (for Pragâpati).

10.1.1.4

atha yo'sya so'graṃ raso'gacat mahattadukthaṃ tamasya taṃ rasamṛkṣāmābhyāmanuyanti tadyattatra yajuḥ purastādetyabhinetaiva tadeti yathādo me'mutraikaṃ tadāhariṣyāmītyevaṃ t

And that vital fluid (essence) of his which flowed upwards (became) the Great Litany: it is in quest of that vital fluid that (the priests) go by means of the Rik and Sâman. And when the Yagus marches in front in this (quest), it is in order to fetch something that that (Veda) goes--even as (one might say), 'That one thing there is mine, I will fetch it,' so does that Yagus go in front (or forward). That (vital fluid) they obtain in the course of a year.

10.1.1.5

tamadhvaryurgraheṇa gṛhṇāti yadgṛhṇāti tasmādgrahastasmiadyajuḥ purastādeti taṃ saṃvatsara āpnuvanti nnudgātā mahāvratena rasaṃ dadhāti sarvāṇi haitāni sāmāni yanmahāvrataṃ tadasmintsarvaiḥ sāmabhī rasaṃ dadhāti tasminhotā mahatokthena rasaṃ dadhāti sarvā haitā ṛco yanmahadukthaṃ tadasmintsarvābhirṛgbhī rasaṃ dadhāti

The Adhvaryu takes (draws) it by means of the Graha (Soma-cup); and inasmuch as he thereby takes (grab) it, it is (called) Graha. The Udgâtri puts the vital fluid into it by means of the (sâman of the) Great Rite (mahâvrata); but, indeed, the (sâman of the) Great Rite is (equivalent to) all these (other) sâmans (hymn-tunes): it is thus by means of all the hymn-tunes that he puts the vital fluid therein. The Hotri puts the vital fluid therein by means of the Great Litany; but, indeed, the Great Litany is the same as all these rik (hymn-verses): it is thus by means of all the hymn-verses that he puts the vital fluid into it (the Soma-cup).

10.1.1.6

te yadā stuvate yadānuśaṃsati athāsminnetaṃ vaṣaṭkṛte juhoti tadenameṣa raso'pyeti na vai mahāvratamidaṃ stutaṃ śeta iti paśyanti no mahadidamukthamityagnimeva paśyantyātmā hyagnistadenamete ubhe raso bhūtvāpīta ṛkca sāma ca tadubhe ṛkṣāme yajurapītaḥ

When those (Udgâtris) chant (the stotra), and when he (the Hotri) recites (the sastra) afterwards, then he (the Adhvaryu) offers that (vital fluid, in the form of Soma) unto him (Agni-Pragâpati) at the Vashat-call; and thus this vital fluid enters him. For, indeed, they do not see it to be the Great Rite that lies there being praised, nor the Great Litany, but it is Agni alone they see; for Agni is the self (body), and thus those two, the Rik and the Sâman, enter him in the form of the vital fluid; and thus they both enter (join) the Yagus.

10.1.1.7

sa eṣa mithuno'gniḥ prathamā ca citirdvitīyā ca tṛtīyā ca caturthī cātha pañcamyai citeryaścite'gnirnidhīyate tanmithunam mithuna u evāyamātmā

Now, that Agni (fire-altar) consists of pairs--the first layer and the second, and the third and fourth; and of the fifth layer the fire which is placed on the built (altar) is the mate. And, indeed, this body consists of pairs.

10.1.1.8

aṅguṣṭhā iti pumāṃsaḥ aṅgulaya iti striyaḥ karṇāviti pumāṃsau bhruvāviti striyā oṣṭhāviti pumāṃsau nāsike iti striyau dantā iti pumāṃso jihveti strī sarva eva mithunaḥ so'nena mithunenātmanaitam mithunamagnimapyeti

The thumbs (and great toes, 'aṅgushtha,' m.) are males, and the fingers and toes ('aṅguli,' f.) females; the ears ('karna' m.) are males, and the eyebrows ('bhrû,' f.) females; the lips ('oshtha,' m.) are males, and the nostrils ('nâsikâ,' f.) females; the teeth ('danta,' m.) are males, and the tongue ('gihvâ,' f.) is a female: indeed the whole (body) consists of pairs, and with this body, consisting of pairs, that (vital fluid) enters this Agni (the fire-altar), consisting of pairs.

10.1.1.9

eṣātrāpītiḥ apyahaivam mithuna itthaṃ ha tvevāpi mithuno vāgeveyaṃ yo'yamagniścito vācā hi cīyate'tha yaścite'gnirnidhīyate sa prāṇaḥ prāṇo vai vāco vṛṣā prāṇo mithunaṃ vāgvevāyamātmātha ya ātmanprāṇastanmithunaṃ so'nena mithunenātmanaitam mithunamagnimapyeti

This, then, is the entering therein;--even thus, indeed, he (Agni) consists of pairs; but in this way also he consists of pairs:--the fire-altar here built up is no other than this speech, for with speech it is built up; and the fire which is placed on the built (altar) is the breath; and the breath ('prâna,' m.) is the male, the mate, of speech ('vâk,' f.). And, indeed, this body is speech; and the breath which is in the body is its mate: with this mated body that (vital fluid) thus enters into the mated Agni.

10.1.1.10

eṣo atrāpītiḥ na ha vā asyāputratāyai kā cana śaṅkā bhavati ya evametau mithunāvātmānaṃ cāgniṃ ca vedānnaṃ ha tvevāyamātmā dakṣiṇānnaṃ vanute yo na ātmeti hyapyṛṣiṇābhyuktam

This also is the entering therein;--there is indeed no fear of him (Agni) being without offspring to whosoever thus knows these two, the body and Agni, to be a pair; but, indeed, this body is food, as is said by the Rishi (Rig-veda X, 107, 7), 'The Dakshinâ winneth food which is our own self (breath).'

10.1.1.11

tadidamannaṃ jagdhaṃ dvedhā bhavati yadasyāmṛtamūrdhvaṃ tannābherūrdhvai prāṇairuccarati tadvāyumapyetyatha yanmartyam parāk tannābhimatyeti taddvayam bhūtvemāmapyeti mūtraṃ ca purīṣaṃ ca tadyadimāmapyeti yo'yamagniścitastaṃ tadapyetyatha yadvāyumapyeti yaścite'gnirnidhīyate taṃ tadapyetyeṣo evātrāpītiḥ

Now, this food, when eaten, becomes of two kinds,--that part of it which is immortal (remains) above the navel: by the upward vital airs it moves upwards and enters the air; but that part of it which is mortal tends to move away: it passes beyond the navel, and, having become twofold, enters this (earth), as urine and faeces. Now that which enters this (earth) enters the fire-altar built here; and that which enters the air enters that fire which is placed on the built (altar). This also is the entering therein.

10.1.2.1

prajāpatirimāṃlokānaipsat sa etaṃ vayovidhamātmānamapaśyadagniṃ taṃ vyadhatta tenemaṃ lokamāpnotsa dvitīyaṃ vayovidhamātmānamapaśyanmahāvrataṃ tadvyadhatta tenāntarikṣamāpnotsa tṛtīyaṃ vayovidhamātmānamapaśyanmahadukthaṃ tadvyadhatta tena divamāpnot

Pragâpati was desirous of gaining these worlds. He saw this bird-like body, the Fire-altar: he fashioned it, and thereby gained this (terrestrial) world. He saw a second bird-like body, the (chant of the) Great Rite: he fashioned it, and thereby gained the air. He saw a third bird-like body, the Great Litany: he fashioned it, and thereby gained the sky.

10.1.2.2

ayaṃ vāva loka eṣo'gniścitaḥ antarikṣam mahāvrataṃ dyaurmahadukthaṃ tasmādetāni sarvāṇi sahopeyādagnim mahāvratam mahadukthaṃ saha hīme lokā asṛjyanta tadyadagniḥ prathamaścīyate'yaṃ hyeṣāṃ lokānām prathamo'sṛjyatetyadhidevatam

This built Fire-altar, doubtless, is this (terrestrial) world, the Great Rite the air, and the Great Litany the sky: all these, the Fire-altar, the Great Rite, and the Great Litany, one ought therefore to undertake together, for these worlds were created together; and as to why the Fire-altar is built first, it is because of these worlds this (terrestrial) one was created first. Thus with regard to the deity.

10.1.2.3

athādhyātmam mana evāgniḥ prāṇo mahāvrataṃ vāṅmahadukthaṃ tasmādetāni sarvāṇi sahopeyātsaha hi manaḥ prāṇo vāktadyadagniḥ prathamaścīyate mano hi prathamam prāṇānām

Now with regard to the body. The Fire-altar is the mind, the (chant of the) Great Rite the breath, and the Great Litany speech: all these one ought therefore to undertake together, for mind, breath, and speech belong together; as to why the Fire-altar is built first, it is because the mind is prior to the breathings.

10.1.2.4

ātmaivāgniḥ prāṇo mahāvrataṃ vāṅ mahadukthaṃ tasmādetāni sarvāṇi sahopeyātsaha hyātmā prāṇo vāktadyadagniḥ prathamaścīyata ātmā hi prathamaḥ sambhavataḥ sambhavati

The Fire-altar, indeed, is the body (trunk), the Great Rite the breath, and the Great Litany speech: all these one ought therefore to undertake together, for body, breath, and speech belong together; and as to why the Fire-altar is built first, it is because of him who is produced the trunk is produced first.

10.1.2.5

śira evāgniḥ prāṇo mahāvratamātmā mahadukthaṃ tasmādetāni sarvāṇi sahopeyātsaha hi śiraḥ prāṇa ātmā tadyadagniḥ prathamaścīyate śiro hi prathamaṃ jāyamānasya jāyate tasmādyatraitāni sarvāṇi saha kriyante mahadevokthamātamāṃ khyāyata ātmā hi mahaduktham

The Fire-altar, indeed, is the head, the Great Rite the breath, and the Great Litany the body: one ought therefore to undertake all these together, for head, breath, and body belong together; and as to why the Fire-altar is built first, it is because of him who is born the head is born first; and hence, whenever all these are undertaken together the Great Litany, indeed, is accounted the highest (âtamâm), for the Great Litany is the body (or self, âtman).

10.1.2.6

tadāhuḥ yadetāni sarvāṇi saha durupāpāni kaiteṣāmupāptiriti jyotiṣṭoma evāgniṣṭome jyotiṣṭomenaivāgniṣṭomena yajeta

As to this they say, 'If all these are difficult to obtain together, what (means of) obtaining them is there?'--In the Gyotishtoma (form of the) Agnishtoma: let him perform offering with the Gyotishtoma Agnishtoma.

10.1.2.7

tasya vā etasya jyotiṣṭomasyāgniṣṭomasya trivṛdbahiṣpavamānaṃ tadvratasya śiraḥ pañcadaśasaptadaśā uttarau pavamānau tau pakṣau pañcadaśaṃ hoturājyaṃ saptadaśam pṛṣṭhamekaviṃśaṃ yajñāyajñiyaṃ tatpucam

In this Gyotishtoma Agnishtoma the Bahishpavamâna (stotra) is (in) the Trivrit (stoma)--that is the head of the rite; the two other Pavamânas are (in) the Pañkadasa and Saptadasa (stomas)--they are the two wings; the Hotri's Âgya (stotra) is (in) the Pañkadasa, the Prishtha (stotra in) the Saptadasa, and the Yagñâyagñiya (stotra in) the Ekavimsa (stoma)--they are the tail.

10.1.2.8

tayorvā etayoḥ pañcadaśasaptadaśayordvātriṃśatstotriyāstato yāḥ pañcaviṃśatiḥ sa pañcaviṃśa ātmātha yāḥ saptātiyanti tāḥ parimādaḥ paśavo haitāḥ paśavaḥ parimāda etāvadvai mahāvrataṃ tadetadatraiva mahāvratamāpnoti

Now these two, the Pañkadasa and Saptadasa, have thirty-two hymn-verses: twenty-five of these are the twenty-five-fold body; and the seven which remain over are the Parimâd (sâmans), for these are the cattle (or animals), (for) cattle are sporting all around us (pari-mâd)--thus much, then, is the Great Rite: thereby he obtains the Great Rite even in this (Agnishtoma).

10.1.2.9

atha hotā sapta candāṃsi śaṃsati caturuttarāṇyekarcāni virāḍaṣṭamāni teṣāṃ tisraścāśītayo'kṣarāṇi pañcacatvāriṃśacca tato yā aśītayaḥ saivāśītīnāmāptiraśītibhirhi mahadukthamākhyāyate'tha yāni pañcacatvāriṃśattato yāni pañcaviṃśatiḥ sa pañcaviṃśa ātmā yatra vā ātmā tadeva śirastatpakṣapucānyatha yāni viṃśatistadāvapanametāvadvai mahadukthaṃ tadetadatraiva mahadukthamāpnoti tāni vā etāni sarvāṇi jyotiṣṭoma evāgniṣṭoma āpyante tasmādu jyotiṣṭomenaivāgniṣṭomena yajeta

And the Hotri recites seven metres--each subsequent one-versed (metre) increasing by four (syllables)--with the Virâg as an eighth: these (eight) consist of three eighties and forty-five syllables. Now by the eighties thereof the eighties (of the mahad uktham) are obtained, for the Great Litany is counted (or recited) by eighties (of triplets); and of the forty-five (syllables which remain) twenty-five are this twenty-five-fold body; and where the body is there, indeed, are (included) the head, and the wings and tail; and the twenty (syllables which remain) are the insertion;--thus much, then, is the Great Litany: thereby he obtains the Great Litany even in this (Agnishtoma). All these (three) are indeed obtained in the Gyotishtoma Agnishtoma: let him, therefore, perform offering with the Gyotishtoma Agnishtoma.

10.1.3.1

prajāpatiḥ prajā asṛjata sa ūrdhvebhya eva prāṇebhyo devānasṛjata ye'vāñcaḥ prāṇāstebhyo martyāḥ prajā athordhvameva mṛtyum prajābhyo'ttāramasṛjata

Pragâpati created living beings. From the out- (and in-) breathings he created the gods, and from the downward breathings the mortal beings; and above the (mortal) beings he created Death as their consumer.

10.1.3.2

tasya ha prajāpateḥ ardhameva martyamāsīdardhamamṛtaṃ tadyadasya martyamāsīttena mṛtyorabibhetsa bibhyādimām prāviśaddvayam bhūtvā mṛccāpaśca

Now, one half of that Pragâpati was mortal, and the other half immortal: with that part of him which was mortal he was afraid of death; and, being afraid, he became twofold, clay and water, and entered this (earth).

10.1.3.3

sa mṛtyurdevānabravīt kva nu so'bhūdyo no'sṛṣṭeti tvadbibhyadimām prāvikṣaditi so'bravīttaṃ vā anvicāma taṃ sambharāma na vā ahaṃ taṃ hiṃsiṣyāmīti taṃ devā asyā adhi samabharanyadasyāpsvāsīttā apaḥ samabharannatha yadasyāṃ tām mṛdaṃ tadubhayaṃ sambhṛtya mṛdaṃ cāpaśceṣṭakāmakurvaṃstasmādetadubhayamiṣṭakā bhavati mṛccāpaśca

Death spake unto the gods saying, 'What has become of him who has created us?'--'Being afraid of thee, he has entered this (earth),' they said. He spake, 'Let us search for him, let us gather him up for I shall not injure him.' The gods gathered him from out of this (earth): that part of him which was in the water, they gathered as water, and that which was in this (earth, they gathered) as clay. Having gathered together both clay and water, they made a brick, whence a brick consists of both clay and water.

10.1.3.4

tadetā vā asya tāḥ pañca martyāstanva āsaṃloma tvaṅmāṃsamasthi majjāthaitā amṛtā mano vākprāṇaścakṣuḥ śrotram

And, indeed, these five forms (bodily parts) of him are mortal--the hair on the mouth, the skin, the flesh, the bone, and the marrow; and these are immortal--the mind, the voice, the vital air; the eye, and the ear.

10.1.3.5

sa yaḥ sa prajāpatiḥ ayameva sa yo'yamagniścīyate'tha yā asya tāḥ pañca martyāstanva āsannetāstāḥ purīṣacitayo'tha yā amṛtā etāstā iṣṭakācitayaḥ

Now, that Pragâpati is no other than the Fire-altar which is here built up, and what five mortal parts there were of him, they are these layers of earth; and those which were immortal they are these layers of bricks.

10.1.3.6

te devā abruvan amṛtamimaṃ karavāmeti tasyaitābhyāmamṛtābhyāṃ tanūbhyāmetām martyāṃ tanūm parigṛhyāmṛtāmakurvanniṣṭakācitibhyām purīṣacitiṃ tathā dvitīyāṃ tathā tṛtīyāṃ tathā caturthīm

The gods spake, 'Let us make him immortal!' Having encompassed that mortal form by those immortal forms of his, they made it immortal--the layer of earth by means of two layers of bricks: in like manner the second, the third, and the fourth (layers of earth).

10.1.3.7

atha pañcamīṃ citimupadhāya purīṣaṃ nivapati tatra vakarṇīṃ ca svayamātṛṇāṃ copadadhāti hiraṇyaśakalaiḥ prokṣatyagnimabhyādadhāti sā saptamī citistadamṛtamevamasyaitābhyāmamṛtābhyāṃ tanūbhyāmetām martyāṃ tanūm parigṛhyāmṛtāmakurvanniṣṭakācitibhyām purīṣacitiṃ tato vai prajāpatiramṛto'bhavattathaivaitadyajamāna etamamṛtamātmānaṃ kṛtvā so'mṛto bhavati

And having laid down the fifth layer (of bricks), he (the Adhvaryu) scatters earth on it; thereon he lays the Vikarnî and the Svayamâtrinnâ, scatters chips of gold, and places the fire: that is the seventh layer, and that (part) is immortal; and in this way, having encompassed that mortal form of his by those two immortal forms, they made it immortal,--the layer of earth by means of two layers of bricks. Thereby, then, Pragâpati became immortal; and in like manner does the Sacrificer become immortal by making that body (of the altar) immortal.

10.1.3.8

te vai devāstaṃ nāviduḥ yadyenaṃ sarvaṃ vākurvanna vā sarvaṃ yadyati vārecayanna vābhyāpayaṃsta etāmṛcamapaśyandhāmacadagnirindro brahmā devo bṛhaspatiḥ sacetaso viśve devā yajñam prāvantu naḥ śubha iti

But the gods knew not whether they had made him complete, or not; whether they had made him too large, or left him defective. They saw this verse (Vâg. S. XVIII, 76), 'The seat-hiding Agni, Indra, god Brahman, Brihaspati, and the wise All-gods may speed our sacrifice unto bliss!'

10.1.3.9

tasyā astyevāgneyam astyaindramasti vaiśvadevaṃ tadyadasyā āgneyaṃ yadevaitasyāgnerāgneyaṃ tadasya tena samaskurvanyadaindraṃ tadaindreṇa yadvaiśvadevaṃ tadvaiśvadevena tamatraiva sarvaṃ kṛtsnaṃ samaskurvan

Of this (verse) one part is Agni's, one part Indra's, and one part the All-gods’;--with that part thereof which is Agni's they made up that part of him (Pragâpati) which is Agni's, and with Indra's (part) that which is Indra's, and with the All-gods’ (part) that which is the All-gods’: in this very (fire-altar) they thus made him up wholly and completely.

10.1.3.10

tadyadetayopatiṣṭhate yadevāsyātra vidvānvāvidvānvāti vā recayati na vābhyāpayati tadevāsyaitayā sarvamāpnoti yadasya kiṃ cānāptamanuṣṭubdhāmacadbhavati vāgvā anuṣṭubvāgdhāmacadvācaivāsya tadāpnoti yadasya kiṃ cānāptam purīṣavatīṃ citiṃ kṛtvopatiṣṭhetetyu haika āhustatra hisā sarvā kṛtsnā bhavatīti

And when he stands by (the altar, worshipping it) with this (verse), he thereby secures (makes good) all that part of him (Pragâpati) which, whether he knows it or not, he either does in excess or insufficiently in this (fire-altar),--whatever has not been secured for him. The 'seat-hiding' (verse) is an Anushtubh, for the Anushtubh is speech, and the seat-hider is speech: it is by speech that he secures for him what was not secured for him. 'Let him approach (the altar with this verse) when he has covered a layer with earth,' say some, 'for then that (layer) becomes whole and complete.'

10.1.3.11

tadu vā āhuḥ yaviṣṭhavatyaivopatiṣṭhetaitaddhāsya priyaṃ dhāma yadyaviṣṭha iti tadyadasya priyaṃ dhāma tenāsya tadāpnoti yadasya kiṃ cānāptamāgneyyāgnikarma hi gāyatryāgāyatro'gniryāvānagniryāvatyasya mātrā tāvataivasya ta dāpnoti yadasya kiṃ cānāptamaniruktayā sarvaṃ vā aniruktaṃ sarveṇaivāsya tadāpnoti yadasya kiṃ cānāptaṃ tvaṃ yaviṣṭha dāśuṣa iti tasyokto bandhuḥ purīṣavatīṃ citiṃ kṛtvopatiṣṭheta tatra hi sā sarvā kṛtsnā bhavati

10.1.4.1

ubhayaṃ haitadagre prajāpatirāsa martyaṃ caivāmṛtaṃ ca tasya prāṇā evāmṛtā āsuḥ śarīram martyaṃ sa etena karmaṇaitayāvṛtaikadhājaramamṛtamātmānamakuruta tathaivaitadyajamāna ubhayameva bhavati martyaṃ caivāmṛtaṃ ca tasya prāṇā evāmṛtā bhavanti śarīram martyaṃ sa etena karmaṇaitayāvṛtaikadhājaramamṛtamātmānaṃ kurute

Now, at the beginning, Pragâpati was (composed of) both these, the mortal and the immortal--his vital airs alone were immortal, his body mortal: by this sacrificial performance, and by this order of proceeding, he made his body uniformly undecaying and immortal. And in like manner is the Sacrificer (composed of) both the mortal and the immortal--his vital airs alone are immortal, his body mortal: by this sacrificial performance, and by this order of proceeding, he makes his body uniformly undecaying and immortal.

10.1.4.2

sa prathamāṃ citiṃ cinoti sā hāsyaiṣā prāṇa eva tadvai tadamṛtamṛtaṃ hi prāṇaḥ saiṣāmṛtacitiratha purīṣaṃ nivapati taddhāsyaitanmajjaiva tadvai tanmartyam martyo hi majjā tadetasminnamṛte pratiṣṭhāpayati tenāsyaitadamṛtam bhavati

He lays down the first layer,--this, doubtless, is his out- (and in-) breathing, and it is an immortal (element), for the out-breathing is something immortal: this, then, is an immortal layer. He then scatters loose soil thereon,--this, doubtless, is his marrow, and it is a mortal (element), for the marrow is mortal: he establishes it on that immortal (element), and thereby this part of him becomes immortal.

10.1.4.3

dvitīyāṃ citiṃ cinoti sā hāsyaiṣāpāna eva tadvai tadamṛtamamṛtaṃ hyapānaḥ saiṣāmṛtacitistadetanmartyamubhayato'mṛtena parigṛhṇāti tenāsyaitadamṛtam bhavatyatha purīṣaṃ nivapati taddhāsyaitadasthyeva tadvai tanmartyam martyaṃ hyasthi tadetasminnamṛte pratiṣṭhāpayati tenāsyaitadamṛtam bhavati

He lays down the second layer,--this, doubtless, is his downward breathing, and it is an immortal (element), for the downward breathing is something immortal: this, then, is an immortal layer. He thus encompasses that mortal (element) on both sides by an immortal one, and thereby that part of him becomes immortal. He then scatters loose soil thereon,--this, doubtless, is his bones, and it is a mortal (element), for the bone is mortal: he establishes it on that immortal (element), and thereby this part of him becomes immortal.

10.1.4.4

tṛtīyāṃ citiṃ cinoti sā hāsyaiṣā vyāna eva tadvai tadamṛtamamṛtaṃ hi vyānaḥ saiṣāmṛtacitistadetanmartyamubhayato'mṛtena parigṛhṇāti tenāsyaitadamṛtam bhavatyatha purīṣaṃ nivapati taddhāsyaitatsnāvaiva tadvai tanmartyaṃ hi snāva tadetasminnamṛte pratiṣṭhāpayati tenāsyaitadamṛtam bhavati

He lays down the third layer,--this, doubtless, is his through-breathing, and it is an immortal (element), for the through-breathing is something immortal: this, then, is an immortal layer. He thus encompasses that mortal (element) on both sides by an immortal one, and thereby that part of him becomes immortal. He then scatters loose soil thereon,--this, doubtless, is his sinews, and it is a mortal (element), for the sinew is mortal: he establishes it on that immortal (element), and thereby this part of him becomes immortal.

10.1.4.5

caturthīṃ citiṃ cinoti sā hāsyaiṣodāna eva tadvai tadamṛtamamṛtam hyudānaḥ saiṣāmṛtacitistadetanmartyamubhayato'mṛtena parigṛhṇāti tenāsyaitadamṛtam bhavatyatha purīṣaṃ nivapati taddhāsyaitanmāṃsameva tadvai tanmartyam martyaṃ hi māṃsaṃ tadetasminnamṛte pratiṣṭhāpayati tenāsyaitadamṛtam bhavati

He lays down the fourth layer,--this, doubtless, is his upward breathing, and it is an immortal (element), for the upward breathing is something immortal: this, then, is an immortal layer. He thus encompasses that mortal (element) on both sides by an immortal one, and thereby that part of him becomes immortal. He then scatters loose soil thereon,--this, doubtless, is his flesh, and it is a mortal (element), for flesh is mortal: he establishes it on that immortal (element), and thereby this part of him becomes immortal.

10.1.4.6

pañcamīṃ citiṃ cinoti sā hāsyaiṣā samāna eva tadvai tadamṛtamamṛtaṃ hi samānaḥ saiṣāmṛtacitistadetanmartyamubhayato'mṛtena parigṛhṇāti tenāsyaitadamṛtam bhavatyatha purīṣaṃ nivapati taddhāsyaitanmeda eva tadvai tanmartyam martyaṃ hi medastadetasminnamṛte pratiṣṭhāpayati tenāsyaitadamṛtam bhavati

He lays down the fifth layer,--this, doubtless, is his central (or pervading) breathing, and it is an immortal (element), for the central breathing is something immortal: this, then, is an immortal layer. He thus encompasses that mortal (element) on both sides by an immortal one, and thereby that part of him becomes immortal. He then scatters loose soil thereon,--this, doubtless, is his fat, and it is a mortal (element), for the fat is mortal: he establishes it on that immortal (element), and thereby this part of him becomes immortal.

10.1.4.7

ṣaṣṭhīṃ citiṃ cinoti sā hāsyaiṣā vāgevatadvai tadamṛ tamamṛtaṃ hi vākṣaiṣāmṛtacitistadetanmartyamubhayato'mṛtena parigṛhṇāti tenāsyaitadamṛtam bhavatyatha puriṣaṃ nivapati taddhāsyaitadasṛgeva tvageva tadvai tanmartyam martyaṃ hyasṛṅmartyā tvaktadetasminnamṛte pratiṣṭhāpayati tenāsyaitadamṛtam bhavati

He lays down the sixth layer,--this, doubtless, is his voice, and it is an immortal (element), for the voice is something immortal: this, then, is an immortal layer. He thus encompasses that mortal (element) on both sides by an immortal one, and thereby that part of him becomes immortal. He then scatters loose soil thereon,--this, doubtless, is his blood and his skin, and it is a mortal (element), for blood is mortal, and skin is mortal: he establishes it on that immortal (element), and thereby this part of him becomes immortal.

10.1.4.8

tā vā etāḥ ṣaḍiṣṭakācitayaḥ ṣaṭ purīṣacitayastaddvādaśa dvādaśa māsāḥ saṃvatsaraḥ saṃvatsaro'gniryāvānagniryāvatyasya mātrā tāvataiva tatprajāpatirekadhājaramamṛtamātmānamakuruta tathaivaitadyajamāna ekadhājaramamṛtamātmānaṃ kurute

These, then, are six layers of bricks, and six layers of earth, that makes twelve,--the year (consists of) twelve months, and Agni is the year: as great as Agni is, as great as is his measure, with so much did Pragâpati then make his body uniformly undecaying and immortal; and in like manner does the Sacrificer now make his body uniformly undecaying and immortal.

10.1.4.9

atha vikarṇīṃ ca svayamātṛṇāṃ copadhāya hiraṇyaśakalaiḥ prokṣatyagnimabhyādadhāti rūpameva tatprajāpatirhiraṇmayamantata ātmano'kuruta tadyadantatastasmādidamantyamātmano rūpaṃ tasmādāhurhiraṇmayaḥ prajāpatiriti tathaivaitadyajamāno rūpameva hiraṇmayamantata ātmanaḥ kurute tadyadantatastasmādidamantyamātmano rūpaṃ tasmādye caitadvidurye ca na hiraṇmayo'gnicidamuṣmiṃloke sambhavatītyevāhuḥ

Having then laid down the Vikarnî and Svayamâtrinnâ, he scatters chips of gold, and places the fire thereon: Pragâpati then finally made a golden form for his body; and inasmuch as (he did so) finally, this was the final form of his body; whence people speak of 'the golden Pragâpati.' And in like manner does the Sacrificer now finally make a golden form for his body; and inasmuch as (he does so) finally, this is the final form of his body; and hence, whether they know this or not, people say that the Agnikit (he who has built an altar) is born in yonder world as one made of gold.

10.1.4.10

taddhaitacāṇḍilyaśca sāptarathavāhaniśca ācāryāntevāsibau vyūdāte rūpamevāsyaitaditi ha smāha śāṇḍilyo lomānīti sāptarathavāhaniḥ

Now, on this point, Sândilya and Sâptarathavâhani, teacher and pupil, were once disputing with one another: 'This is his form,' said Sândilya; 'his hair,' said Sâptarathavâhani.

10.1.4.11

sa hovāca śāṇḍilyaḥ rūpaṃ vāva lomavadrūpamalomakaṃ rūpamevāsyaitaditi tadvai tattathā yathā tacāṇḍilya uvāca saṃcite'gniḥ praṇīyate praṇītādūrdhvaṃ samidha āhutaya iti hūyante

Sândilya said, 'Surely, there is a hairy form (as well as) a hairless form: his form it certainly is;' and this, indeed, is as Sândilya has said: when it (the altar) is completely built, Agni is led forward; and after he has been led forward, logs of wood are offered as 'oblations.'

10.1.4.12

prāṇena vai devā annamadanti agniru devānām prāṇastasmātprāgdevebhyo juhvati prāṇena hi devā annamadantyapānena manuṣyā annamadanti tasmātpratyaṅmanuṣyeṣvannaṃ dhīyate'pānena hi manuṣyā annamadanti

By means of (the channel of) the out- (and in-) breathing the gods eat food, and Agni (the sacrificial fire) is the out-breathing of the gods; whence it is in front (of the sacrificial ground) that offering is made to the gods, for by means of the (channel of the) out-breathing the gods eat food. By means of the down-breathing men eat food, whence food is introduced into men (from the front) towards the back, for by their down-breathing men eat food.

10.1.4.13

tadāhuḥ na vayaso'gnicidaśnīyādvayo vā eṣa rūpam bhavati yo'gniṃ cinuta īśvara ārtimātostasmānna vayaso'gnicidaśnīyāditi tadvai kāmamevaivaṃvidaśnīyādagnervā eṣa rūpam bhavati yo'gniṃ cinute sarvaṃ vā idamagnerannaṃ sarvam ma idamannamityevaivaṃvidvidyāditi

Here, now, they say, 'He who has built an altar must not eat of any bird, for he who builds a fire-altar becomes of a bird's form; he would be apt to incur sickness: the Agnikit therefore must not eat of any bird.' Nevertheless, one who knows this may safely eat thereof; for he who builds an altar becomes of Agni's form, and, indeed, all food here belongs to Agni: whosoever knows this will know that all food belongs to him.

10.1.4.14

tadāhuḥ kiṃ tadagnau kriyate yena yajamānaḥ punarmṛtyumapajayatītyagnirvā eṣa devatā bhavati yo'gniṃ cinute'mṛtamu vā agniḥ śrīrdevāḥ śriyaṃ gacati yaśo devā yaśo ha bhavati ya evaṃ veda

Here, now, they say, 'What is done here in (the building of) the altar, whereby the Sacrificer conquers recurring death?' Well, he who builds an altar becomes the deity Agni; and Agni (the fire), indeed, is the immortal (element);--the gods are splendour: he enters splendour; the gods are glory: he becomes glorious whosoever knows this.

10.1.5.1

sarve haite yajñā yo'yamagniścitaḥ sa yatpaśumālabhate tadagnyādheyamatha yadukhāṃ sambharati tānyagnyādheyahavīmṣyatha yaddīkṣate tadagnihotramatha yaddīkṣitaḥ samidhāvādadhāti te agnihotrāhutī

This built fire-altar, in truth, (includes) all these sacrifices:--when he slaughters an animal victim, that is the Agnyâdheya (establishment of the sacred fires); when he collects (the materials for) the fire-pan, that constitutes the oblations of the Agnyâdheya; when he performs the initiation, that is the Agnihotra; and when the initiated puts two logs on (the fire), these are the two oblations of the Agnihotra.

10.1.5.2

te vai sāyamprātarādadhāti sāyamprātarhyagnihotrāhutī juhvati samānena mantreṇa samānena hi mantreṇāgnihotrāhutī juhvatyatha yadvanīvāhanaṃ ca bhasmanaścābhyavaharaṇaṃ tau darśapūrṇamāsāvatha yadgārhapatyaṃ cinoti tāni cāturmāsyānyatha yadūrdhvaṃ gārhapatyādā sarvauṣadhāttā iṣṭayo'tha yadūrdhvaṃ sarvauṣadhātprācīnaṃ citibhyaste paśubandhā ya evaiteṣu yajñeṣu viṣṇukramāste viṣṇukramā yajjapyaṃ tadvātsapram

He puts them on in the evening and in the morning, for in the evening and in the morning the Agnihotra oblations are offered;--with one and the same formula, for with one and the same formula the two Agnihotra oblations are offered. Then the driving about (of the fire in the pan), and the taking down (to the water) of the ashes, these two (constitute) the New and Full-moon offerings; and when he builds the Gârhapatya hearth, that is the Kâturmâsya (seasonal offerings); and what takes place from (the building of) the Gârhapatya up to the (sowing of) all-herb (seed, that constitutes) the ishtis, and what takes place after the all-herb (sowing) and prior to (the building of) the layers, that is the animal sacrifices; and the Vishnu-strides which are (performed) at these sacrifices are just these Vishnu-strides; and what muttering of formulas there is that is the Vâtsapra.

10.1.5.3

saumyo'dhvaraḥ prathamā citiḥ yatprācīnaṃ savebhyo rājasūyo dvitīyā vājapeyastṛtīyāśvamedhaścaturthyagnisavaḥ pañcamī yaiścitaṃ sāmabhiḥ parigāyati tanmahāvratamatha yattatrodgātuḥ purastājjapyaṃ tacatarudriyaṃ vasordhārā mahadukthamatha yadūrdhvaṃ sāmabhyaḥ prācīnaṃ vasordhārāyai yadeva tatra hotuḥ purastājjapyaṃ tattadatha yadūrdhvaṃ vasordhārāyai te gṛhamedhā etāvanto vai sarve yajñāstānagnināpnoti

The first layer is the Soma-sacrifice; the second the Râgasûya as prior to the consecrations; the third the Vâgapeya; the fourth the Asvamedha (horse-sacrifice); and the fifth the Agnisava. Then the sâmans he sings around the built (altar) are the Mahâvrata(-sâman); the Udgâtri's preliminary muttering (of the text of his chants) on that occasion is the Satarudriya; the 'shower of wealth' the Great Litany; and what takes place subsequent to (the singing of) the sâmans, and prior to the shower of wealth, that is the Hotri's preliminary muttering on that occasion; and what takes place after the shower of wealth is the Grihamedhas (house-sacrifices). Such are all the sacrifices: these he secures by (building) the fire-altar.

10.1.5.4

athāto yajñavīryāṇāmeva sāyamprātarha vā amuṣmiṃloke'gnihotrahudaśnāti tāvatī ha tasminyajña ūrgardhamāse'rdhamāse darśapūrṇamāsayājī caturṣu-caturṣu māseṣu cāturmāsyayājī ṣaṭsu-ṣaṭsu paśubandhayājī saṃvatsare-saṃvatsare somayājī śate-śate saṃvatsareśvagnicitkāmamaśnāti kāmaṃ na taddhaitadyāvacataṃ saṃvatsarāstāvadamṛtamanantamaparyantaṃ sa so haitadevaṃ vedaivaṃ haivāsyaitadamṛtamanantamaparyantam bhavati tasya yadapīṣīkayevopahanyāttadevāsyāmṛtamanantamaparyantam bhavati

Now, then, as to the powers (conferred by the performance) of sacrifices. Verily, he who (regularly) performs the Agnihotra eats food in the evening and in the morning (when he comes to be) in yonder world, for so much sustenance is there in that sacrifice. And he who performs the New and Full-moon sacrifice (eats food) every half-month; and he who performs the Seasonal sacrifice (does so) every four months; and be who performs the animal sacrifice (twice a year, eats food) every six months; and the Soma-sacrificer once a year; and the builder of the fire-altar at his pleasure eats food every hundred years, or abstains therefrom; for a hundred years is as much as immortality, unending and everlasting: and, verily, for him who knows this, there shall thus be immortality, unending and everlasting; and whatever he as much as touches, as it were, with a reed, shall be for him immortal, unending and everlasting.