Shatapatha Brahmana 10.5

10.5.1.1

tasya vā etasyāgneḥ vāgevopaniṣadvācā hi cīyata ṛcā yajuṣā sāmneti nu daivyātha yanmānuṣyā vācāhetīdaṃ kurutetīdaṃ kuruteti tadu ha tayā cīyate

The mystic import of this Fire-altar, doubtless, is Speech; for it is with speech that it is built: with the Rik, the Yagus and the Sâman as the divine (speech); and when he (the Adhvaryu) speaks with human speech, 'Do ye this! do ye that!' then also it (the altar) is built therewith.

10.5.1.2

sā vā eṣā vāktredhāvihitā ṛco yajūṃṣi sāmāni tenāgnistredhāvihita etena hi trayeṇa cīyate'pyahaivaṃ tredhāvihita itthaṃ ha tvevāpi tredhāvihito yadasmiṃstredhāvihitā iṣṭakā upadhīyante puṃnāmnya strīnāmnyo napuṃsakanāmnyastredhāvihitānyu evemāni puruṣasyāṅgāni puṃnāmāni strīnāmāni napuṃsakanāmāni

Now, this speech is threefold--the Rik-verses, the Yagus-formulas, and the Sâman-tunes;--thereby the Fire-altar is threefold, inasmuch as it is built with that triad. Even thus, then, it is threefold; but in this respect also it is threefold, inasmuch as three kinds of bricks are put into it--those with masculine names, those with feminine names, and those with neuter names; and these limbs of men also are of three kinds--those with masculine names, those with feminine names, and those with neuter names.

10.5.1.3

so'yamātmā tredhāvihita eva so'nena tredhāvihitenātmanaitaṃ tredhāvihitaṃ daivamamṛtamāpnoti tā u sarvā iṣṭakā ityevācakṣate neṣṭaka iti neṣṭakamiti vāco rūpeṇa vāgghyevaitatsarvaṃ yatstrī punānnapuṃsakaṃ vācā hyevaitatsarvamāptaṃ tasmādenā aṅgirasvaddhruvā sīdetyeva sarvāḥ sādayati nāṅgirasvaddhruvaḥ sīdeti nāṅgirasvaddhruvaṃ sīdeti vācaṃ hyevaitāṃ saṃskurute

This body (of the altar), indeed, is threefold; and with this threefold body he obtains the threefold divine Amrita (nectar, immortality). Now all these (bricks) are called 'ishtakâ (f.),' not 'ishtakah (m.),' nor 'ishtakam (n.):' thus (they are called) after the form of speech (vâk, f.), for everything here is speech--whether feminine (female), masculine (male), or neuter--for by speech everything here is obtained. Therefore he 'settles' all (the bricks) with, 'Aṅgiras-like lie thou steady (dhruvâ, f.)!' not with, 'Aṅgiras-like lie thou steady (dhruvah, m.)!' or with, 'Aṅgiras-like lie thou steady (dhruvam, n.)!' for it is that Speech he is constructing.

10.5.1.4

sā yā sā vāgasau sa ādityaḥ sa eṣa mṛtyustadyakiṃ cārvācīnamādityātsarvaṃ tanmṛtyunāptaṃ sa yo hainamato'rvācīnaṃ cinute mṛtyunā hainaṃ sa āptaṃ cinute mṛtyave ha sa ātmānamapidadhātyatha ya enamata ūrdhvaṃ cinute sa punarmṛtyumapajayati vidyayā ha vā asyaiṣo'ta ūrdhvaṃ cito bhavati

Now, this speech is yonder sun, and this (Agni, the Fire-altar) is Death: hence whatsoever is on this side of the sun all that is field by Death; and he who builds it (the Fire-altar) on this side thereof, builds it as one held by Death, and he surrenders his own self unto Death; but he who builds it thereabove, conquers recurring Death, for by his knowledge that (altar) of his is built thereabove.

10.5.1.5

sā vā eṣā vāktredhāvihitā ṛco yajūṃṣi sāmāni maṇḍalamevarco'rciḥ sāmāni puruṣo yajūṃṣyathaitadamṛtaṃ yadetadarcirdīpyata idaṃ tatpuṣkaraparṇaṃ tadyatpuṣkaraparṇamupadhāyāgniṃ cinotyetasminnevaitadamṛta ṛṅmayaṃ yajurmayaṃ sāmamayamātmānaṃ saṃskurute so'mṛto bhavati

This speech, indeed, is threefold--the Rik-verses, the Yagus-formulas, and the Sâman-tunes the Rik-verses are the orb, the Sâman-tunes the light, and the Yagus-formulas the man (in the sun); and that immortal element, the shining light, is this lotus-leaf: thus, when he builds up the Fire-altar after laying down the lotus-leaf, it is on that immortal element that he builds for himself a body consisting of the Rik, the Yagus, and the Sâman; and he becomes immortal.

10.5.2.6

yadetanmaṇḍalaṃ tapati tanmahadukthaṃ tā .!caḥ sa ṛcāṃ loko'tha yadetadarcirdīpyate tanmahāvrataṃ tāni sāmāni sa sāmnāṃ loko'tha ya eṣa etasminmaṇḍale puruṣaḥ so'gnistāni yajūṃṣi sa yajuṣāṃ lokaḥ

Now as to the sacrifice. That shining orb is the same as this gold plate (under the altar), and that glowing light is the same as this lotus-leaf (under the altar); for there are those (divine) waters, and the lotus-leaf is water; and that man in yonder orb is no other than this gold man (in the altar): thus, by laying down these (in the fire-altar), it is that (divine) triad he constructs. And after the consummation of the sacrifice it rises upwards and enters that shining (sun): one need not therefore mind destroying Agni, for he is then in yonder (world). Thus, then, in regard to the sacrifice.

10.5.2.7

saiṣā trayyeva vidyā tapati taddhaitadapyavidvāṃsa āhustrayī vā eṣā vidyā tapatīti vāgghaiva tatpaśyantī vadati

Now as to the self (body). That shining orb and that gold plate are the same as the white here in the eye; and that glowing light and that lotus-leaf are the same as the black here in the eye; and that man in yonder orb and that gold man are the same as this man in the right eye.

10.5.2.8

sa eṣa etasminmaṇḍale puruṣo'thaitadamṛtaṃ yadetadarcirdīpyate tasmānmṛtyurna mriyate'mṛte hyantastasmādu na dṛśyate'mṛte hyantaḥ

The Lokamprinâ (space-filling brick) is the same as that (gold man in the sun): it is that (brick) which this entire Agni finally results in. Moreover, this man (or person) in the left eye is the mate of that one (in the right eye and in the sun); and a mate is one half of one's own self, for when one is with a mate he is whole and complete: thus it (the second man) is for the sake of completeness. And as to there being two of these (persons in the eyes), a pair means a productive couple: hence two Lokamprinâs are laid down each time, and hence they set up the layer by two (kinds of bricks).

10.5.2.9

tadeṣa śloko bhavati antaram mṛtyoramṛtamityavaraṃ hyetanmṛtyoramṛtam mṛtyāvamṛtamāhitamityetasminhi puruṣa etanmaṇḍalam pratiṣṭhitaṃ tapati mṛtyurvivasvantaṃ vasta ityasau vā ādityo vivasvāneṣa hyahorātre vivaste tameṣa vaste sarvato hyenena parivṛto mṛtyorātmā vivasvatītyetasminhi maṇḍala etasya puruṣasyātmaitadeṣa śloko bhavati

Now, that person in the right eye is the same as Indra, and (that other person is) the same as Indrânî: it is for the sake of these two that the gods made that partition (between the eyes), the nose; whence he (the husband) should not eat food in the presence of his wife; for from him (who does not do so) a vigorous son is born, and she in whose presence (the husband) does not eat food bears a vigorous (son):--

10.5.2.10

tayorvā etayoḥ ubhayoretasya cārciṣa etasya ca puruṣasyaitanmaṇḍalam pratiṣṭhā tasmānmahaduktham parasmai na śaṃsennedetām pratiṣṭhāṃ cinadā ityetāṃ ha sa pratiṣṭhāṃ cintte yo mahaduktham parasmai śaṃsati tasmādukthaśasam bhūyiṣṭham paricakṣate pratiṣṭhācinno hi bhavatītyadhidevatam

Such, indeed, is the divine ordinance;--amongst men princes keep most aloof, and for that reason a vigorous (son) is born to them; and of birds the Amritavâkâ (does so, and she) produces the Kshiprasyena.

10.5.2.11

athādhiyajñam yade tanmaṇḍalaṃ tapatyayaṃ sa rukmo'tha yadetadarcirdīpyata idaṃ tatpuṣkaraparṇamāpo hyetā āpaḥ puṣkaraparṇamatha ya eṣa etasminmaṇḍale puruṣo'yameva sa yo'yaṃ hiraṇmayaḥ puruṣastadetadevaitattrayaṃ saṃskṛtyehopadhatte tadyajñasyaivānu saṃsthāmūrdhvamutkrāmati tadetamapyeti ya eṣa tapati tasmādagniṃ nādriyeta parihantumamutra hyeṣa tadā bhavatītyu evādhiyajñam

Those two (persons in the eyes) descend to the cavity of the heart, and enter into union with each other; and when they reach the end of their union, then the man sleeps,--even as here on reaching the end of a human union he becomes, as it were, insensible, so does he then become, as it were, insensible; for this is a divine union, and that is the highest bliss.

10.5.2.12

athādhyātmam yadetanmaṇḍalaṃ tapati yaścaiṣa rukma idaṃ tacuklamakṣannatha yadetadarcirdīpyate yaccaitatpuṣkaraparṇamidaṃ tatkṛṣṇamakṣannatha ya eṣa etasminmaṇḍale puruṣo yaścaiṣa hiraṇmayaḥ puruṣo'yameva sa yo'yaṃ dakṣiṇe'kṣanpuruṣaḥ

Therefore let him, who knows this, sleep, for it makes for heaven: he thereby, indeed, makes those two deities enjoy their dear wish, union. And one should not therefore forcibly awaken him who sleeps, lest he should hurt those two deities whilst enjoying their union; and hence the mouth of him who has been asleep is, as it were, clammy, for those two deities are then shedding seed, and from that seed everything here originates, whatsoever exists.

10.5.2.13

sa eṣa eva lokampṛṇā tāmeṣa sarvo'gnirabhisampadyate tasyaitanmithunaṃ yo'yaṃ savye'kṣanpuruṣo'rdhamu haitadātmano yanmithunaṃ yadā vai saha mithunenātha sarvo'tha kṛtsnaḥ kṛtsnatāyai tadyatte dve bhavato dvandvaṃ hi mithunam prajananaṃ tasmāddve-dve lokampṛṇe upadhīyete tasmādu dvābhyāṃ citim praṇayanti

Now, that man in yonder orb (of the sun), and that man in the right eye truly are no other than Death;--his feet have stuck fast in the heart, and having pulled them out he comes forth; and when he comes forth then that man dies: whence they say of him who has passed away, 'he has been cut off.'

10.5.2.14

sa eṣa evendraḥ yo'yaṃ dakṣiṇe'kṣanpuruṣo'theyamindrāṇī tābhyāṃ devā etāṃ vidhṛtimakurvannāsikāṃ tasmājjāyāyā ante nāśnīyādvīryavānhāsmājjāyate vīryavantamu ha sā janayati yasyā ante nāśnāti

And, indeed, he is the breath (prâna), for it is he (the man in the eye) that leads forward (pranayati) all these creatures. These vital airs (prâna) are his own (sva); and when he sleeps (svapiti) then these vital airs take possession of him as his own (svâ api-yanti): hence (the term) 'svâpyaya (being taken possession of by one's own people),' 'svâpyaya' doubtless being what they mystically call 'svapna (sleep),' for the gods love the mystic.

10.5.2.15

tadetaddevavrataṃ rājanyabandhavo manuṣyāṇāmanutamāṃ gopāyanti tasmādu teṣu vīryavānjāyate'mṛtavākā vayasāṃ sā kṣipraśyenaṃ janayati

And when he is asleep, he does not, by means of them, know of anything whatever, nor does he form any resolution with his mind, or distinguish the taste of food with (the channel of) his speech, or distinguish any smell with (the channel of) his breath; neither does he see with his eye, nor hear with his ear, for those (vital airs) have taken possession of him. Whilst being one only, he (the man in the eye) is numerously distributed among living beings: whence the Lokamprinâ (representing the man in the sun), whilst being one only (in kind), extends over the whole altar; and because he (the man in the eye) is one only, therefore (the Lokamprinâ) is one.

10.5.2.16

tau hṛdayasyākāśam pratyavetya mithunībhavatastau yadā mithunasyāntaṃ gacato'tha haitatpuruṣaḥ svapiti tadyathā haivedam mānuṣasya mithunasyāntaṃ gatvāsaṃvida iva bhavatyevaṃ haivaitadasaṃvida-iva bhavati daivaṃ hyetanmithunam paramo hyeṣa ānandaḥ

As to this they say, 'One death, or many?' Let him say, 'Both one and many;' for inasmuch as he is that (man in the sun) in yonder world he is one, and inasmuch as he is numerously distributed here on earth among living beings, there are also many of them.

10.5.2.17

tasmādevaṃvitsvapyāt lokyaṃ haite eva taddevate mithunena priyeṇa dhāmnā samardhayati tasmādu ha svapantaṃ dhureva na bodhayennedete devate mithunobhavantyau hinasānīti tasmādu haitatsuṣupuṣaḥ śleṣmaṇamiva mukham bhavatyete eva taddevate retaḥ siñcatastasmādretasa idaṃ sarvaṃ sambhavati yadidaṃ kiṃ ca

As to this they say, 'Is Death near or far away?' Let him say, 'Both near and far away;' for inasmuch as he is here on earth in the body he is near, and inasmuch as he is that one in yonder world he also is far away.

10.5.2.18

sa eṣa eva mṛtyuḥ ya eṣa etasminmaṇḍale puruṣo yaścāyaṃ dakṣiṇe'kṣanpuruṣastasya haitasya hṛdaye pādāvatihatau tau haitadācidyotkrāmati sa yadotkrāmatyatha haitatpuruṣo mriyate tasmādu haitatpretamāhurācedyasyeti

Regarding this there is the verse,--'Concealed in food he, the immortal, shineth at the flowing together of vital saps;'--yonder shining orb is food, and the man in that orb is the eater: being concealed in that food, he shines. Thus much as to the deity.

10.5.2.19

eṣa u eva prāṇaḥ eṣa hīmāḥ sarvāḥ prajā praṇayati tasyaite prāṇāḥ svāḥ sa yadā svapityathainamete prāṇāḥ svā apiyanti tasmātsvāpyayaḥ svāpyayo ha vai taṃ svapna ityācakṣate paro'kṣam paro'kṣakāmā hi devāḥ

Now as to the body. This body indeed is food, and that man in the right eye is the eater: being concealed in that food he shines.

10.5.2.20

sa etaiḥ suptaḥ na kasya cana veda na manasā saṃkalpayati na vācānnasya rasaṃ vijānāti na prāṇena gandhaṃ vijānāti na cakṣuṣā paśyati na śrotreṇa śṛṇotyetaṃ hyete tadāpītā bhavanti sa eṣa ekaḥ sanprajāsu bahudhā vyāviṣṭastasmādekā satī lokampṛṇā sarvamagnimanuvibhavatyatha yadeka eva tasmādekā

That same (divine person), the Adhvaryus (Yagur-veda priests) serve under the name of 'Agni' (fire-altar) and 'Yagus,' because he holds together (yug) all this (universe); the Khandogas (Sâma-veda priests, chanters) under that of 'Sâman,' because in him all this (universe) is one and the same (samâna); the Bahvrikas (Rig-veda priests, Hotars) under that of 'Uktham,' because he originates (utthâp) everything here; those skilled in sorcery, under that of 'sorcery (yâtu),' because everything here is held in check (yata) by him; the serpents under that of 'poison;' the snake-charmers under that of 'snake;' the gods under that of 'ûrg (strengthening food);' men under that of 'wealth;' demons under that of 'mâyâ (magic power);' the deceased Fathers under that of 'svadhâ (invigorating draught);' those knowing the divine host under that of 'divine host;' the Gandharvas under that of 'form (rûpa);' the Apsaras under that of 'fragrance (gandha),'--thus, in whatsoever form they serve him that indeed he becomes, and, having become that, he is helpful to them; whence he who knows should serve him in all these (forms), for he becomes all that, and, having become all that, he is helpful to him.

10.5.2.21

tadāhuḥ eko mṛtyurbahavā3 ityekaśca bahavaśceti ha brūyādyadahāsāvamutra tenaiko'tha yadiha prajāsu bahudhā vyāviṣṭasteno bahavaḥ

Now this Agni (fire-altar) consists of three bricks,--the Rik being one, the Yagus another, and the Sâman another: whatever (brick) he lays down here with a rik (verse) that has the gold plate for its foundation; whatever (brick he lays down) with a yagus (formula) that has the (gold) man for its foundation; and whatever (brick he lays down) with a sâman (hymn-tune) that has the lotus-leaf for its foundation. Thus he consists of three bricks.

10.5.2.22

tadāhuḥ antike mṛtyurdūrā ityantike ca dūre ceti ha brūyādyadahāyamihādhyātmaṃ tenāntike'tha yadasāvamutra teno dūre

And, indeed, these two, to wit, that gold plate and that lotus-leaf join that (gold) man, for both the Rik and the Sâman join the Yagus; and so he also consists of a single brick.

10.5.2.23

tadeṣa śloko bhavati anne bhātyapaśrito rasānāṃ saṃkṣare'mṛta iti yadetanmaṇḍalaṃ tapati tadannamatha ya eṣa etasminmaṇḍale puruṣaḥ so'ttā sa etasminnanne'paśrito bhātītyadhidevatam

Now, that man in yonder orb (of the sun), and this man in the right eye, are no other than Death; and he becomes the body (self) of him who knows this: whenever he who knows departs this world he passes into that body, and becomes immortal, for Death is his own self.

10.5.2.24

athādhyātmam idameva śarīramannamatha yo'yaṃ dakṣiṇe'kṣanpuruṣaḥ so'ttā sa etasminnanne'paśrito bhāti

10.5.2.25

tametamagnirityadhvaryava upāsate yajurityeṣa hīdaṃ sarvaṃ yunakti sāmeti candogā etasminhīdaṃ sarvaṃ samānamukthamiti bahvṛcā eṣa hīdaṃ sarvamutthāpayati yāturiti yātuvida etena hīdaṃ sarvaṃ yataṃ viṣamiti sarpāḥ sarpa iti sarpavida ūrgiti devā rayiriti manuṣyā māyetyasurāḥ svadheti pitaro devajana iti devajanavido rūpamiti gandharvā gandha ityapsarasastaṃ yathā-yathopāsate tadeva bhavati taddhainānbhūtvāvati tasmādetamevaṃvitsarvairevaitairupāsīta sarvaṃ haitadbhavati sarvaṃ hainametadbhūtvāvati

10.5.2.26

sa eṣa trīṣṭako'gniḥ ṛgekā yajurekā sāmaikā tadyāṃ kāṃ cātrarcopadadhāti rukma eva tasyā āyatanamatha yāṃ yajuṣā puruṣa eva tasyā āyatanamatha yāṃ sāmnā puṣkaraparṇameva tasyā āyatanamevaṃ trīṣṭakaḥ

10.5.2.27

te vā ete ubhe eṣa ca rukma etacca puṣkaraparṇametam puruṣamapīta ubhe hyṛkṣāme yajurapīta evamvekeṣṭakaḥ

10.5.2.28

sa eṣa eva mṛtyuḥ ya eṣa etasminmaṇḍale puruṣo yaścāyaṃ dakṣiṇe'kṣanpuruṣaḥ sa eṣa evaṃvida ātmā bhavati sa yadaivaṃvidasmāllokātpraityathaitamevātmānamabhisambhavati so'mṛto bhavati mṛtyurhyasyātmā bhavati

10.5.3.1

neva vā idamagre'sadāsīnneva sadāsīt āsīdiva vā idamagre nevāsīttaddha tanmana evāsa

Verily, in the beginning this (universe) was, as it were, neither non-existent nor existent; in the beginning this (universe), indeed, as it were, existed and did not exist: there was then only that Mind.

10.5.3.2

tasmādetadṛṣiṇābhyanūktam nāsadāsīnno sadāsīttadānīmiti neva hi sanmano nevāsat

Wherefore it has been said by the Rishi (Rig-veda X, 129, 1), 'There was then neither the non-existent nor the existent;' for Mind was, as it were, neither existent nor non-existent.

10.5.3.3

tadidam manaḥ sṛṣṭamāvirabubhūṣat niruktataram mūrtataraṃ tadātmānamanvaicattattapo'tapyata tatprāmūrcattatṣaṭtriṃśataṃ sahasrāṇyapaśyadātmano'gnīnarkānmanomayānmanaścitaste manasaivādhīyanta manasācīyanta manasaiṣu grahā agṛhyanta manasāstuvata manasāśaṃsanyatkiṃ ca yajñe karma kriyate yatkiṃ ca yajñiyaṃ karma manasaiva teṣu tanmanomayeṣu manaścitsu manomayamakriyata tadyatkiṃ cemāni bhūtāni manasā saṃkalpayanti teṣāmeva sā kṛtistānevādadhati tāṃścinvanti teṣu grahāngṛhṇanti teṣu stuvate teṣu śaṃsantyetāvatī vai manaso vibhūtiretāvatī visṛṣṭiretāvanmanaḥ ṣaṭtriṃśatsahasrāṇyagnayo'rkāsteṣāmekaika eva tāvānyāvānasau pūrvaḥ

This Mind, when created, wished to become manifest,--more defined, more substantial: it sought after a self (body). It practised austerity: it acquired consistency. It then beheld thirty-six thousand Arka-fires of its own self, composed of mind, built up of mind: mentally alone they were established (on sacrificial hearths) and mentally built up; mentally the cups (of Soma) were drawn thereat mentally they chanted, and mentally they recited on (near) them,--whatever rite is performed at the sacrifice, whatever sacrificial rite there is, that was performed mentally only, as a mental performance, on those (fires or fire-altars) composed of mind, and built up of mind. And whatever it is that (living) beings here conceive in their mind that was done regarding those (mental Agnis):--they establish them (on the hearths) and build them up (as fire-altars); they draw the cups for them; they chant on (near) them and recite hymns on them,--of that extent was the development of Mind, of that extent its creation,--so great is Mind: thirty-six thousand Arka-fires; and each of these as great as that former (fire-altar) was.

10.5.3.4

tanmano vācamasṛjata seyaṃ vākṣṛṣṭāvirabubhūṣanniruktatarā mūrtatarā sātmānamanvaicatsā tapo'tapyata sā prāmūrcatsā ṣaṭtriṃśataṃ sahasrāṇyapaśyadātmano'gnīnarkānvāṅmayānvākcitaste vācaivādhīyanta vācaiṣu grahā agṛhyanta vācāstuvata vācāśaṃsanyatkiṃ ca yajñe karma kriyate yatkiṃ ca yajñiyaṃ karma vācaiva teṣu tadvāṅmayeṣu vākcitsu vāṅmayamakriyata tadyatkiṃ cemāni bhūtāni vācā vadanti teṣāmeva sā kṛtistānevādadhati tāṃścinvanti teṣu grahāngṛhṇanti teṣu stuvate teṣu śaṃsantyetāvatī vai vāco vibhūtiretāvatī visṛṣṭiretāvatī vākṣaṭtriṃśatsahasrāṇyagnayo'rkāsteṣāmekaika eva tāvānyāvānasau pūrvaḥ

That Mind created Speech. This Speech, when created, wished to become manifest,--more defined, more substantial: it sought after a self. It practised austerity: it acquired consistency. It beheld thirty-six thousand Arka-fires of its own self, composed of speech, built up of speech: with speech they were established, and with speech built up; with speech the cups were drawn thereat; with speech they chanted, and with speech they recited on them--whatever rite is performed at the sacrifice, whatever sacrificial rite there is, that was performed by speech alone, as a vocal performance, on those (fires) composed of speech, and built up of speech. And whatever beings here speak by speech that was done regarding those (fires): they establish them and build them up; they draw the cups for them; they chant on them and recite hymns on them,--of that extent was the development of Speech, of that extent its creation,--so great is Speech: thirty-six thousand Arka-fires; and each of these as great as that former (fire-altar) was.

10.5.3.5

sā vākprāṇamasṛjata so'yam prāṇaḥ sṛṣṭa āvirabubhūṣanniruktataro mūrtataraḥ sa ātmānamanvaicatsa tapo'tapyata sa prāmūrcatsa ṣaṭtriṃśataṃ sahasrāṇyapaśyadātmano'gnīnarkānprāṇamayānprāṇacitaste prāṇenaivādhīyanta prāṇenācīyanta prāṇenaiṣu grahā agṛhyanta prāṇenāstuvata prāṇenāśaṃsanyatkiṃ ca yajñe karma kriyate yatkiṃ ca yajñiyaṃ karma prāṇenaiva teṣu tatprāṇamayeṣu prāṇacitsu prāṇamayamakriyata tadyatkiṃ cemāni bhūtāni prāṇena prāṇanti teṣāmeva sā kṛtistānevādadhati tāṃṣcinvanti teṣu grahāngṛhṇanti teṣu stuvate teṣu śaṃsantyetāvatī vai prāṇasya vibhūtiretāvatī visṛṣṭiretāvānprāṇaḥ ṣaṭtriṃśa

That Speech created the Breath. This Breath, when created, wished to become manifest,--more defined, more substantial: it sought after a self. It practised austerity: it acquired consistency. It beheld thirty-six thousand Arka-fires of its own self, composed of breath, built up of breath: with breath they were established, and with breath built up; with breath the cups were drawn thereat; with breath they chanted and with breath they recited on them,--whatever rite is performed at the sacrifice, whatever sacrificial rite there is, that was performed by breath alone, as a breathing-performance, on those (fires) composed of breath, and built up of breath. And whatever beings here breathe with breath that was done regarding those (fires):--they establish them, and build them up; they draw the cups for them; they chant on them and recite hymns on them,--of that extent was the development of Breath, of that extent was its creation,--so great is Breath: thirty-six thousand Arka-fires; and each of these as great as that former (fire-altar) was.

10.5.3.6

sa prāṇaścakṣurasṛjata tadidaṃ cakṣuḥ sṛṣṭamāvirabubhūṣanniruktataram mūrtataraṃ tadātmānamanvaicattattapo'tapyata tatprāmūrcattatṣaṭtriṃśataṃ sahasrāṇyapaśyadātmano'gnīnarkāścakṣurmayāṃścakṣuścitaste cakṣuṣaivādhīyanta cakṣuṣācīyanta cakṣuṣaiṣu grahā agrṛhyanta cakṣuṣāstuvata cakṣuṣāśaṃsanyatkiṃ ca yajñe karma kriyate yatkiṃ ca yajñiyaṃ karma cakṣuṣaiva teṣu taccakṣurmayeṣu cakṣuścitsu cakṣurmayamakriyata tadyatkiṃ cemāni bhūtāni cakṣuṣā paśyanti teṣāmeva sā kṛtistānevādadhati tāṃścinvanti teṣu grahāngṛhṇanti teṣu stuvate teṣu śaṃsantyetāvatī vai cakṣuṣo vibhūtiretāvatī visṛṣṭiretāvaccakṣuḥ ṣaṭtriṃśa

That Breath created the Eye. This Eye, when created, wished to become manifest,--more defined, more substantial: it sought after a self. It practised austerity: it acquired consistency. It beheld thirty-six thousand Arka-fires of its own self, composed of the eye, built up of the eye: by means of the eye they were established, and by means of the eye built up; by the eye the cups were drawn thereat; by means of the eye they chanted and recited hymns on them,--whatever rite is performed as the sacrifice, whatever sacrificial rite there is, that was performed by the eye alone, as an eye-performance, on those (fires) composed of eye, and built up of the eye. And whatever beings here see with the eye that was done regarding those (fires):they establish them and build them up; they draw the cups for them; they chant on them and recite hymns on them,--of that extent was the development of the Eye, of that extent its creation,--so great is the Eye: thirty-six thousand Arka-fires; and each of these as great as that former (fire-altar) was.

10.5.3.7

taccakṣuḥ śrotramasṛjata tadidaṃ śrotraṃ sṛṣṭamāvirabubhūṣanniruktataram mūrtataraṃ tadātmānamanvaicattattapo'tapyata tatprāmūrcattatṣaṭtriṃśataṃ sahasrāṇyapaśyadātmano'gnīnarkāṇcrotramayāñcrotracitaste śrotreṇaivādhīyanta śrotreṇācīyanta śrotreṇaiṣu grahā agṛhyanta śrotreṇāstuvata śrotreṇāśaṃsanyatkiṃ ca yajñe karma kriyate yatkiṃ ca yajñiyaṃ karma śrotreṇaiva teṣu tacrotramayeṣu śrotracitsu śrotramayamakriyata tadyatkiṃ cemāni bhūtāni śrotreṇa śṛṇvanti teṣāmeva sā kṛtistānevādadhati tāṃścinvanti teṣu grahāngṛhṇanti teṣu stuvate teṣu śaṃsantyetāvatī vai śrotrasya vibhūtiretāvatī visṛṣṭiretāvacrotraṃ ṣaṭtriṃśa

That Eye created the Ear. This Ear, when created, wished to become manifest,--more defined, more substantial: it sought after a self. It practised austerity: it acquired consistency. It beheld thirty-six thousand Arka-fires of its own self, composed of the ear, built up of the ear: by means of the ear they were established, and by means of the ear built up; by the ear the cups were drawn thereat; by means of the ear they chanted and recited hymns on them,--whatever rite is performed at the sacrifice, whatever sacrificial rite there is, that was performed by the ear alone, as an ear-performance, on those (fires) composed of ear, and built up of the ear. And whatever beings here hear with the ear that was done regarding those (fires):--they establish them and build, them up; they draw the cups for them; they chant on them and recite hymns on them,--of that extent was the development of the Ear, of that extent its creation,--so great is the Ear: thirty-six thousand Arka-fires; and each of these as great as that former (fire-altar) was.

10.5.3.8

tacrotraṃ karmāsṛjata tatprāṇānabhisamamūrcadimaṃ saṃdeghamannasaṃdehamakṛtsnaṃ vai karmarte prāṇebhyo'kṛtsnā uvai prāṇā ṛte karmaṇaḥ

That Ear created Work, and this condensed itself into the vital airs, into this compound, this composition of food; for incomplete is work without the vital airs, and incomplete are the vital airs without work.

10.5.3.9

tadidaṃ karma sṛṣṭamāvirabubhūṣat niruktataram mūrtataraṃ tadātmānamanvaicattattapo'tapyata tatprāmūrcattatṣaṭtriṃśataṃ sahasrāṇyapaśyadātmano'gnīnarkānkarmamayānkarmacitaste karmaṇaivādhīyanta karmaṇācīyanta karmaṇaiṣu grahā agṛhyanta karmaṇāstuvata karmaṇāśaṃsanyatkiṃ ca yajñe karma kriyate yatkiṃ ca yajñiyaṃ karma karmaṇaiva teṣu tatkarmamayeṣu karmacitsu karmamayamakriyata tadyatkiṃ cemāni bhūtāni karma kurvate teṣāmeva sā kṛtistānevādadhati tāṃścinvanti teṣu grahāngṛhṇanti teṣu stuvate teṣu śaṃsantyetāvatī vai karmaṇo vibhūtiretāvatī visṛṣṭiretāvatkarma ṣaṭtriṃśa

This Work, when created, wished to become manifest,--more defined, more substantial: it sought after a self. It practised austerity: it acquired consistency. It beheld thirty-six thousand Arka-fires of its own self, composed of work, built up of (or by) work: by work they were established, and by work built up; by work the cups were drawn thereat; by work they chanted and recited hymns on them,--whatever rite is performed at the sacrifice, whatever sacrificial rite there is, that was performed by work alone, as a work-performance, on those (fires) composed of work, and built up of work. And whatever beings here work by work that was done regarding those (fires);--they establish them and build them up; they draw the cups for them; they chant on them and recite hymns on them,--of that extent was the development of Work, of that extent its creation,--so great is Work: thirty-six thousand Arka-fires; and each of these as great as that former (fire-altar) was.

10.5.3.10

tatkarmāgnimasṛjata āvistarāṃ vā agniḥ karmaṇaḥ karmaṇā hyenaṃ janayanti karmaṇendhate

That Work created the Fire,--Fire, doubtless, is more manifest than Work, for by work (sacrificial performance) they produce it, and by work they kindle it.

10.5.3.11

so'yamagniḥ sṛṣṭa āvirabubhūṣat niruktataro mūrtataraḥ sa ātmānamanvaicatsa tapo'tapyata sa prāmūrcatsa ṣaṭtriṃśataṃ sahasrāṇyapaśyadātmano'gnīnarkānagnimayānagnicitaste'gninaivādhīyantāgninācīyan tāgninaiṣu grahā agṛhyantāgnināstuvatāgnināśaṃsanyatkiṃ ca yajñe karma kriyate yatkiṃ ca yajñiyaṃ karmāgninaiva teṣu tadagnimayeṣvagnicitsvagnimayamakriyata tadyatkiṃ cemāni bhūtānyagnimindhate teṣāmeva sā kṛtistānevādadhati tāṃścinvanti teṣu grahāngṛhṇanti teṣu stuvate teṣu śaṃsantyetāvatī vā agnervibhūtiretāvatī visṛṣṭiretāvānagniḥ ṣaṭtriṃśatsahasrāṇyagnayo=rkāsteṣāmekaika eva tāvānyāvānasau pūrvaḥ

This Fire, when created, wished to become manifest,--more defined, more substantial: it sought after a self. It practised austerity: it acquired consistency. It beheld thirty-six thousand Arka-fires of its own self, composed of fire, built up of fire: with fire they were established, and with fire built up; with fire the cups were drawn thereat; with fire they chanted and recited hymns on them;--whatever rite is performed at the sacrifice, whatever sacrificial rite there is, that was performed with fire alone, as a fire-performance, on those (fires) composed of fire, and built up of fire. And whatever fire beings here kindle that was done regarding those (fires):--they establish them and build them up; they draw the cups for them; they chant on them and recite hymns on them,--of that extent was the development of Fire, of that extent its creation,--so great is Fire: thirty-six thousand Arka-fires; and each of these as great as that former (fire-altar) was.

10.5.3.12

te haite vidyācita eva tānhaitānevaṃvide sarvadā sarvāṇi bhūtāni cinvantyapi svapate vidyayā haivaita evaṃvidaścitā bhavanti

These fires (altars), in truth, are knowledge-built; and all beings at all times build them for him who knows this, even whilst he is asleep: by knowledge alone these fires (altars) are indeed built for him who knows this.

10.5.4.1

ayaṃ vāva loka eṣo'gniścitaḥ tasyāpa eva pariśrito manuṣyā yajuṣmatya iṣṭakāḥ sūdadohā oṣadhayaśca vanaspatayaśca purīṣamāhutayaḥ samidho'gnirlokampṛṇā tadvā etatsarvamagnimevābhisampadyate tatsarvo'gnirlokampṛṇāmabhisampadyate sa yo haitadevaṃ veda lokampṛṇāmenam bhūtametatsarvamabhisampadyate

Verily, this (brick-)built Fire-altar (Agni) is this (terrestrial) world:--the waters (of the encircling ocean) are its (circle of) enclosing-stones; the men its Yagushmatîs (bricks with special formulas); the cattle its Sûdadohas; the plants and trees its earth-fillings (between the layers of bricks), its oblations and fire-logs; Agni (the terrestrial fire) its Lokamprinâ (space-filling brick);--thus this comes to make up the whole Agni, and the whole Agni comes to be the space-filler; and, verily, whosoever knows this, thus comes to be that whole (Agni) who is the space-filler.

10.5.4.2

antarikṣaṃ ha tvevaiṣo'gniścitaḥ tasya dyāvāpṛthivyoreva saṃdhiḥ pariśritaḥ pareṇa hāntarikṣaṃ dyāvāpṛthivī saṃdhattastāḥ pariśrito vayāṃsi yajuṣmatya iṣṭakā varṣaṃ sūdadohā marīcayaḥ purīṣamāhutayaḥ samidho vāyurlokampṛṇā tadvā etatsarvaṃ vāyumevābhisampadyate tatsarvo'gnirlo

But, indeed, that Fire-altar also is the air:--the function of heaven and earth (the horizon) is its (circle of) enclosing-stones, for it is beyond the air that heaven and earth meet, and that (junction) is the (circle of) enclosing-stones; the birds are its Yagushmatî bricks, the rain its Sûdadohas, the rays of light its earth-fillings, oblations and fire-logs; Vâyu (the wind) is its space-filler; thus this comes to make up the whole Agni, and the whole Agni comes to be the space-filler; and, verily, whosoever knows this, thus comes to be that whole (Agni) who is the space-filler.

10.5.4.3

dyaurha tvevaiṣo'gniścitaḥ tasyāpa eva pariśrito yathā ha vā idaṃ kośaḥ samubjita evamime lokā apsvantastadyā imāṃlokānpareṇāpastāḥ pariśrito devā yajuṣmatya iṣṭakā yadevaitasmiṃloke'nnaṃ tatsūdadohā nakṣatrāṇi purīṣamāhutayaḥ samidha ādityo lokampṛṇā tadvā etatsarvamādityamevābhisampadyate tatsarvo'gnirlo

But, indeed, that Fire-altar also is the sky:--the (heavenly) waters are its enclosing-stones, for even as a case here is closed up so are these worlds (enclosed) within the waters; and the waters beyond these worlds are the enclosing-stones;--the gods are the Yagushmatî bricks; what food there is in that world is its Sûdadohas; the Nakshatras (lunar mansions) are the earth-fillings, the oblations and the fire-logs; and Âditya (the sun) is the space-filler;--thus this comes to make up the whole Agni; and the whole Agni comes to be the space-filler; and, verily, whosoever knows this, thus comes to be that whole (Agni) who is the space-filler.

10.5.4.4

ādityo ha tvevaiṣo'gniścitaḥ tasya diśa eva pariśritastāḥ ṣaṣṭiśca trīṇi ca śatāni bhavanti ṣaṣṭiśca ha vai trīṇi ca śatānyādityaṃ diśaḥ samantam pariyanti raśmayo yajuṣmatya iṣṭakāstāḥ ṣaṣṭiścaiva trīṇi ca śatāni bhavanti ṣaṣṭiśca ha vai trīṇi ca śatānyādityasya raśmayastadyatpariśritsu yajuṣmatīḥ pratyarpayati raśmīṃstaddikṣu pratyarpayatyatha yadantarā diśaśca raśmīṃśca tatsūdadohā atha yaddikṣu ca raśmiṣu cānnaṃ tatpurīṣaṃ tā āhutayastāḥ samidho'tha yaddiśa iti ca raśmaya iti cākhyāyate tallokampṛṇā tadvā etatsarvaṃ diśa iti caiva raśmaya iti cākhyāyate tatsarvo'gnirlo

But, indeed, that Fire-altar also is the sun:--the regions are its enclosing-stones, and there are three hundred and sixty of these, because three hundred and sixty regions encircle the sun on all sides;--the rays are its Yagushmatî bricks, for there are three hundred and sixty of these, and three hundred and sixty rays of the sun; and in that he establishes the Yagushmatîs within the enclosing-stones thereby he establishes the rays in the regions. And what is between the regions and the rays, is its Sûdadohas; and what food there is in the regions and rays that is the earth-fillings, the oblations and the fire-logs; and that which is called both 'regions' and 'rays' is the space-filling (brick):--thus this comes to make up the whole Agni; and the whole Agni comes to be the space-filler; and, verily, whosoever knows this, thus comes to be that whole (Agni) who is the space-filler.

10.5.4.5

nakṣatrāṇi ha tvevaiṣo'gniścitaḥ tāni vā etāni saptaviṃśatirnakṣatrāṇi saptaviṃśatiḥ saptaviṃśatirhopanakṣatrāṇyekaikaṃ nakṣatramanūpatiṣṭhante tāni sapta ca śatāni viṃśatiścādhi ṣaṭtriṃśattato yāni sapta ca śatāni viṃśatiśceṣṭakā eva tāḥ ṣaṣṭiśca trīṇi ca śatāni pariśritaḥ ṣaṣṭiśca trīṇi ca śatāni yajuṣmatyo'tha yānyadhi ṣaṭtriṃśatsa trayodaśo māsaḥ sa ātmā triṃśadātmā pratiṣṭhā dve śira eva ṣaṭtriṃśyau tadyatte dve bhavato dvyakṣaraṃ hi śiro'tha yadantarā nakṣatre tatsūdadohā atha yannakṣatreṣvannaṃ tatpurīṣaṃ tā āhutayastāḥ samidho'tha yannakṣatrāṇītyākhyāyate tallokampṛṇā tadvā etatsarvaṃnakṣatrāṇītyevākhyāyate tatsarvo'gnirlo

But, indeed, that Fire-altar also is the Nakshatras:--for there are twenty-seven of these Nakshatras, and twenty-seven secondary stars accompany each Nakshatra,--this makes seven hundred and twenty, and thirty-six in addition thereto. Now what seven hundred and twenty bricks there are of these, they are the three hundred and sixty enclosing-stones and the three hundred and sixty Yagushmatî bricks; and what thirty-six there are in addition, they are the thirteenth (intercalary) month, the body (of the altar); the trunk (consisting of) thirty, the feet of two, the (channels of the) vital airs of two, and the head itself being the (thirty-fifth and) thirty-sixth,--and as to there being two of these, it is because 'siras' (head) consists of two syllables;--and what (space) there is between (each) two Nakshatras that is the Sûdadohas; and what food there is in the Nakshatras that is the earth-fillings (between the layers of bricks), the oblations and the fire-logs; and what is called 'nakshatras' that is the space-filling (brick):--thus this comes to make up the whole Agni, and the whole Agni comes to be the space-filler; and, verily, whosoever knows this, thus comes to be that whole (Agni) who is the space-filler.

10.5.4.6

tā vā etāḥ ekaviṃśatirbṛhatya ekaviṃśo vai svargo loko bṛhatī svargo lokastadeṣa svargaṃ lokamabhisampadyata ekaviṃśaṃ ca stomam bṛhatīṃ ca candaḥ

Now, these (amount to) twenty-one Brihatîs; and--the heavenly world being the twenty-one-fold one and the Brihatî (the great one)--this (altar) thus comes to be equal to the heavenly world, and to the twenty-one-fold Stoma (hymn-form) and the Brihatî metre.

10.5.4.7

candāṃsi ha tvevaiṣo'gniścitaḥ tāni vā etāni sapta candāṃsi caturuttarāṇi tricāni teṣāṃ sapta ca śatāni viṃśatiścākṣarāṇyadhi ṣaṭtriṃśattato yāni sapta ca śatāni viṃśatiśceṣṭakā eva tāḥ ṣaṣṭiśca trīṇi ca śatāni pariśritaḥ ṣaṣṭiśca trīṇi ca śatāni yajuṣmatyo'tha yānyadhi ṣaṭtriṃśatsa trayodaśo māsaḥ sa ātmā triṃśadātmā pratiṣṭhā dve prāṇā dve śira eva ṣaṭtriṃśyau tadyatte dve bhavato dvyakṣaraṃ hi śiraḥ

But, indeed, that Fire-altar also is the Metres; for there are seven of these metres, increasing by four syllables; and the triplets of these make seven hundred and twenty syllables, and thirty-six in addition thereto. Now what seven hundred and twenty bricks there are of these, they are the three hundred and sixty enclosing-stones and the three hundred and sixty Yagushmatîs; and what thirty-six there are in addition, they are the thirteenth month, and the body (of this altar),--the trunk (consisting of) thirty, the feet of two, the vital airs of two, and the head itself being the (thirty-fifth and) thirty-sixth; and as to there being two of these, it is because 'siras' consists of two syllables.

10.5.4.8

tasyai vā etasyai ṣaṭtriṃśadakṣarāyai bṛhatyai yāni daśa prathamānyakṣarāṇi sā daśākṣaraikapadātha yāni viṃśatiḥ sā viṃśatyakṣarā dvipadātha yāni triṃśatsā triṃśadakṣarā virāḍatha yāni trayastriṃśatsā trayastriṃśadakṣarātha yāni catustriṃśatsā catustriṃśadakṣarā svarāḍatha yatsarvaiścandobhirayamagniścitastadaticandāstā u sarvā iṣṭakā eveṣṭaketi trīṇyakṣarāṇi tripadā gāyatrī tenaiṣa gāyatro'gnirmṛdāpa iti trīṇyakṣarāṇi tripadā gāyatrī teno evaiṣa gāyatro'tha yadantarā candasī tatsūdadohā atha yaccandaḥsvannaṃ tatpurīṣaṃ tā āhutayastāḥ samidho'tha yaccandāṃsītyākhyāyate tallokampṛṇā tadvā etatsarvaṃ candāṃsītyevākhyāyate tatsarvo'gnirlo

Now the first ten syllables of this Brihatî, consisting of thirty-six syllables, make an Ekapadâ of ten syllables; and the (first) twenty make a Dvipadâ of twenty syllables; and the (first) thirty a Virâg of thirty syllables; and the (first) thirty-three a (Virâg) of thirty-three syllables; and the (first) thirty-four a Svarâg of thirty-four syllables; and in that this fire-altar is built with all metres thereby it is an Atikhandas, and (so) indeed are all these bricks. And the three syllables 'ishtakâ (brick)' are a Gâyatrî tripadâ, whence this Agni is Gâyatra; and the three syllables 'mrid' (clay) and 'âpah' (water) also are a Gâyatrî tripadâ: thereby also he is Gâyatra. And what is between (each two) metres is the Sûdadohas; and the food which is in the metres is the earth-fillings, the oblations, and the fire-logs; and what is called 'metres,' that is the space-filling (brick):--thus this comes to make up the whole Agni; and the whole Agni comes to be the space-filler; and, verily, whosoever knows this, comes to be that whole (Agni) who is the space-filler.

10.5.4.9

tā vā etāḥ ekaviṃśatirbṛhatya ekaviṃśo vai svargo loko bṛhatī svargo lokastadeṣa svargaṃ lokamabhisampadyata ekaviṃśaṃ ca stomam bṛhatīṃ ca candaḥ

Now, these (amount to) twenty-one Brihatîs; and--the heavenly world being the twenty-one-fold and the Brihatî--this (altar) thus comes to be equal to the heavenly world, and to the twenty-one-fold Stoma and the Brihatî metre.

10.5.4.10

saṃvatsaro ha tvevaiṣo'gniścitaḥ tasya rātraya eva pariśritastāḥ ṣaṣṭiśca trīṇi ca śatāni bhavanti ṣaṣṭiśca ha vai trīṇi ca śatāni saṃvatsarasya rātrayo'hāni yajuṣmatya iṣṭakāstāḥ ṣaṣṭiścaiva trīṇi ca śatāni bhavanti ṣaṣṭiśca ha vai trīṇi ca śatāni saṃvatsarasyāhānyatha yā amūḥ ṣaṭtriṃśadiṣṭakā atiyanti yaḥ sa trayodaśo māsa ātmārdhamāsāśca te māsāśca caturviṃśatirardhamāsā dvādaśa māsā atha yadantarāhorātre tatsūdadohā atha yadahorātreṣvannaṃ tatpurīṣaṃ tā āhutayastāḥ samidho'tha yadahorātrāṇītyākhyāyate tallokampṛṇā tadvā etatsarvamahorātrāṇītyevākhyāyate tatsarvo'gnirlo

But, indeed, that Fire-altar also is the Year,--the nights are its enclosing-stones, and there are three hundred and sixty of these, because there are three hundred and sixty nights in the year; and the days are its Yagushmatî bricks, for there are three hundred and sixty of these, and three hundred and sixty days in the year; and those thirty-six bricks which are over are the thirteenth month, the body (of the year and the altar), the half-months and months,--(there being) twenty-four half-months, and twelve months. And what there is between day and night that is the Sûdadohas; and what food there is in the days and nights is the earth-fillings, the oblations, and the fire-logs; and what is called 'days and nights' that constitutes the space-filling (brick):--thus this comes to make up the whole Agni, and the whole Agni comes to be the space-filler; and, verily, whosoever knows this, thus comes to be that whole (Agni) who is the space-filler.

10.5.4.11

tā vā etāḥ ekaviṃśatirbṛhatya ekaviṃśo vai svargo loko bṛhatī svargo lokastadeṣa svargaṃ lokamabhisampadyate ekaviṃśaṃ ca stomam bṛhatīṃ ca candaḥ

Now, these (amount to) twenty-one Brihatîs; and--the heavenly world being the twenty-one-fold and the Brihatî--this (altar) thus comes to be equal to the heavenly world, and to the twenty-one-fold Stoma and the Brihatî metre.

10.5.4.12

ātmā ha tvevaiṣo'gniścitaḥ tasyāsthīnyeva pariśritastāḥ ṣaṣṭiśca trīṇi ca śatāni bhavanti ṣaṣṭiśca ha vai trīṇi ca śatāni puruṣasyāsthīni majjāno yajuṣmatya iṣṭakāstāḥ ṣaṣṭiścaiva trīṇi ca śatāni bhavanti ṣaṣṭiśca ha vai trīṇi ca śatāni puruṣasya majjāno'tha yā amūḥ ṣaṭtriṃśadiṣṭakā atiyanti yaḥ sa trayodaśo māsa ātmā prāṇaḥ sa tasya triṃśadātmanvidhāḥ pratiṣṭhāyāṃ dve śīrṣandve tadyatte dve bhavato dvikapālaṃ hi śiro'tha yenemāni parvāṇi saṃtatāni tatsūdadohā athaitattrayaṃ yenāyamātmā pracanno loma tvaṅmāṃsamiti tatpurīṣaṃ yatpibati tā āhutayo yadaśnāti tāḥ samidho'tha yadātmetyākhyāyate tallokampṛṇā tadvā etatsarvamātmetyevākhyāyate tatsarvo'gnirlo

But, indeed, that Fire-altar also-is the body,--the bones are its enclosing-stones, and there are three hundred and sixty of these, because there are three hundred and sixty bones in man; the marrow parts are the Yagushmatî bricks, for there are three hundred and sixty of these, and three hundred and sixty parts of marrow in man; and those thirty-six bricks which are over, are the thirteenth month, the trunk, the vital air (of the altar),--in his body there are thirty parts, in his feet two, in his vital airs two, and in his head two,--as to there being two of these, it is because the head consists of two skull-bones. And that whereby these joints are held together is the Sûdadohas; and those three whereby this body is covered--to wit, hair, skin, and flesh--are the earth-fillings; what he drinks is the oblations, and what he eats the fire-logs; and what is called the 'body,' that is the space-filling (brick):--thus this comes to make up the whole Agni, and the whole Agni comes to be the space-filler; and, verily, whosoever knows this, thus comes to be that whole (Agni) who is the space-filler.

10.5.4.13

tā vā etāḥ ekaviṃśatirbṛha

Now, these (amount to) twenty-one Brihatîs; and--the heavenly world being the twenty-one-fold and the Brihatî--this (altar) thus comes to be equal to the heavenly world, and to the twenty-one-fold Stoma and the Brihatî metre.

10.5.4.14

sarvāṇi ha tveva bhūtāni sarve devā eṣo'gniścita āpo vai sarve devāḥ sarvāṇi bhūtāni tā haitā āpa evaiṣo'gniścitastasya nāvyā eva pariśritastāḥ ṣaṣṭiśca trīṇi ca śatāni bhavanti ṣaṣṭiśca ha vai trīṇi ca śatānyādityaṃ nāvyāḥ samantam pariyanti nāvyā u eva yajuṣmatya iṣṭakāstāḥ ṣaṣṭiścaiva trīṇi ca śatāni bhavanti ṣaṣṭiśca ha vai trīṇi ca śatānyādityaṃ nāvyā abhikṣarantyatha yadantarā nāvye tatsūdadohā atha yā amūḥ ṣaṭtriṃśadiṣṭakā atiyanti yaḥ sa trayodaśo māsa ātmāyameva sa yo'yaṃ hiraṇmayaḥ puruṣaḥ

But, indeed, that built Agni (the fire-altar) is all beings, all the gods; for all the gods, all beings are the waters, and that built fire-altar is the same as those waters;--the navigable streams (round the sun) are its enclosing-stones, and there are three hundred and sixty of these, because three hundred and sixty navigable streams encircle the sun on all sides; and the navigable streams, indeed, are also the Yagushmatî bricks, and there are three hundred and sixty of these, because three hundred and sixty navigable streams flow towards the sun. And what is between (each) two navigable rivers is the Sûdadohas; and those thirty-six bricks which remain over are the same as that thirteenth month, and the body (of this altar, the waters,) is the same as this gold man.

10.5.4.15

tasyaite pratiṣṭhe rukmaśca puṣkaraparṇaṃ cāpaścādityamaṇḍalaṃ ca srucau bāhū tāvindrāgnī dve svayamātṛṇe iyaṃ cāntarikṣaṃ ca tisro viśvajyotiṣa etā devatā agnirvāyurāditya etā hyeva devatā viśvaṃ jyotirdvādaśartavyāḥ sa saṃvatsaraḥ sa ātmā pañca pañcacūḍāḥ sa yajñaste devā atha yadvikarṇī ca svayamātṛṇā cāśmā pṛśniryaścite'gnirnidhīyate sā pañcatrīṃśī lokampṛṇāyai yajuḥ ṣaṭtriṃśī so'syaiṣa sarvasyāntamevātmā sa eṣa sarvāsāmapām madhye sa eṣa sarvaiḥ kāmaiḥ sampanna āpo vai sarve kāmāḥ sa eṣo'kāmaḥ sarvakāmo na hyetaṃ kasya cana kāmaḥ

His feet are that gold plate and lotus-leaf(that is) the waters and the sun's orb --are his feet; his arms are the two spoons, and they are Indra and Agni; the two naturally-perforated (bricks) are this earth and the air; and the three Visvagyotis (all-light) bricks are these deities--Agni, Vâyu, and Âditya, for these deities, indeed, are all the light; and the twelve seasonal (bricks) are the year, the body (of the altar, and the gold man); and the five Nâkasads and five Pañkakûdâs are the sacrifice, the gods; and the Vikarnî the (third) Svayamâtrinnâ and the variegated stone; and the fire which is deposited (on the altar) is the thirty-fifth; and the formula of the Lokamprinâ (brick) is the thirty-sixth;--that (gold man), indeed, the body (of the altar) is the end of everything here: he is in the midst of all the waters, endowed with all objects of desire--for all objects of desire are the waters; whilst possessed of all (objects of) desires he is without desire, for no desire of anything (troubles) him.

10.5.4.16

tadeṣa śloko bhavati vidyayā tadārohanti yatra kāmāḥ parāgatāḥ na tatra dakṣiṇā yanti nāvidvāṃsastapasvina iti na haiva taṃ lokaṃ dakṣiṇābhirna tapasānevaṃvidaśnuta evaṃvidāṃ haiva sa lokaḥ

Regarding this there is this verse--'By knowledge they ascend that (state) where desires have vanished: sacrificial gifts go not thither, nor the fervid practisers of rites without knowledge;'--for, indeed, he who does not know this does not attain to that world either by sacrificial gifts or by devout practices, but only to those who know does that world belong.

10.5.4.17

abhram purīṣam candramā āhutayo nakṣatrāṇi samidho yaccandramā nakṣatre vasatyāhutistatsamidhi vasatyetadu vā āhuterannameṣā pratiṣṭhā tasmādāhutirna kṣīyata etaddhyasyā annameṣā pratiṣṭhātha yaddevā ityākhyāyate tallokampṛṇā tadvā etatsarvaṃ devā ityevākhyāyate

The welkin is the earth-fillings (between the layers of brick); the moon the oblations; the Nakshatras (lunar mansions) the fire-logs,--because the moon resides in (or with) the Nakshatra, therefore the oblation resides in the fire-wood: that, indeed, is the food of the oblation, and its support; whence the oblation does not fail (na kshîyate), for that is its food and its support And what are called 'the gods' they are the space-filling (brick); for by (naming) the gods everything here is named.
18 It is regarding this that it is said by the Rik (X, 12, 3), 'The All-gods have gone after this thy Yagus,'--for all beings, all the gods, indeed, become the Yagus here. Thus this whole Agni comes to be the space-filler; and, verily, whosoever knows this, thus comes to be that whole (Agni) who is the space-filler.

10.5.4.18

tadetadṛcābhyuktam viśve devā anu tatte yajurguriti sarvāṇi hyatra bhūtāni sarve devā yajureva bhavanti tatsarvo'gnirlokampṛṇāmabhisampadyate sa yo haitadevaṃ veda lokampṛṇāmenam bhūtametatsarvamabhisampadyate

10.5.4.19

tā vā etāḥ ekaviṃśatirbṛhatya ekaviṃśo vai svargo loko bṛhatī svargo lokastadeṣa svargaṃ lokamabhisampadyata ekaviṃśaṃ ca stomam bṛhatīṃ ca candaḥ

Now, these (amount to) twenty-one Brihatîs; and--the heavenly world being the twenty-one-fold and the Brihatî--this (altar) thus comes to be equal to the heavenly world, and to the twenty-one-fold Stoma and the Brihatî metre.

10.5.5.1

kuśrirha vājaśravaso'gniṃ cikye taṃ hovāca suśruvāḥ kauṣyo gautama yadagnimacaiṣīḥ prāñcamenamacaiṣīḥ pratyañcamenamacaiṣīrnyañcamenamacaiṣīruttānamenamacaiṣīḥ

Kusri Vâgasravasa once built a fire-altar. Susravas Kaushya then said to him, 'Gautama, when thou wert just now building up Agni, didst thou build him with his face forward, or backward, or downward, or upward?

10.5.5.2

yadyahainam prāñcamacaiṣīḥ yathā parāca āsīnāya pṛṣṭhato'nnādyamupāharettādṛktanna te haviḥ pratigrahīṣyati

'If perchance thou hast built him looking forward, it would be just as if one were to offer food from behind to one sitting with averted face: he thereby will not receive thy offering.

10.5.5.3

yadyu vā enam pratyañcamacaiṣīḥ kasmādasya tarhi paścātpucamakārṣīḥ

'And if thou hast built him looking backward, wherefore, then, hast thou made him a tail behind?

10.5.5.4

yadyu vā enaṃ nyañcamacaiṣīḥ yathā nīcaḥ śayānasya pṛṣṭhe'nnādyam pratiṣṭhāpayettādṛktannaiva te haviḥ pratigrahīsyati

'And if thou hast built him with his face downward, it would be just as if one were to put food on the back of one lying with his face downward: he surely will not receive thy offering.

10.5.5.5

yadyu vā enamuttānamacaiṣīḥ na vā uttānaṃ vayaḥ svargaṃ lokamabhivahati na tvā svargaṃ lokamabhivakṣyatyasvargya u te bhaviṣyatīti

'And if thou hast built him with his face upward--surely, a bird does not fly towards heaven with its face turned upward: he will not carry thee to heaven, he will not become conducive to heaven for thee.'

10.5.5.6

sa hovāca prāñcamenamacaiṣam pratyañcamenamacaiṣaṃ nyañcamenamacaiṣamuttānamenamacaiṣaṃ sarvā anu diśa enamacaiṣamiti

He said, 'I have built him with his face forward; I have built him with his face backward; I have built him with his face downward; I have built him with his face upward: I have built him in all directions.'

10.5.5.7

sa yatprāñcam puruṣamupadadhāti prācyau srucau tatprāṅ cīyate'tha yatpratyañcaṃ kūrmamupadadhāti pratyañci paśuśīrṣāṇi tatpratyaṅ cīyate'tha yannyañcaṃ kūrmamupadadhāti nyañci paśuśīrṣāṇi nīcīriṣṭakāstannyaṅ cīyate'tha yaduttānam puruṣamupadadhātyuttāne srucā uttānamulūkhalamuttānāmukhāṃ taduttānaścīyate'tha yatsarvā anu diśaḥ parisarpamiṣṭakā upadadhāti tatsarvataścīyate

When he lays down the (gold) man with his head forward (eastward), and the two spoons (with their bowls) forward, thereby he (Agni) is built looking forward; and when he lays down the tortoise with its head backward (westward), and the victims’ heads turned backward, thereby he is built looking backward; and when he, lays down the tortoise with its face downward, and the victims’ heads with their faces downward, and the bricks with their faces downward, thereby he is built looking downward; and when he lays down the (gold) man with his face upward, and the two spoons (with their open bowls) turned upward, and the mortar turned upward, and the fire-pan turned upward, thereby he is built looking upward; and when he lays down the bricks whilst moving round (the altar) in every direction, thereby he is built (looking) in all directions.