Śatapatha Brāhmaṇa ("of a hundred paths") 10.5.2

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