Śatapatha Brāhmaṇa ("of a hundred paths") 13.4

Pragâpati desired, 'Would that I obtained all my desires! would that I attained all attainments!' He beheld this three days’ Soma-sacrifice, the Asvamedha, and took possession of it, and sacrificed with it: by sacrificing therewith he obtained all his desires, and attained all attainments; and, verily, whosoever performs the Asvamedha sacrifice obtains all his desires, and attains all attainments.

Concerning this they say, 'In what season is the beginning (to be made)?'--'Let him begin it in summer,' say some, 'for summer is the Kshatriya's season, and truly this--to wit, the Asvamedha--is the Kshatriya's sacrifice.'

But let him rather begin it in spring; for spring is the Brâhmana's season, and truly whosoever sacrifices, sacrifices after becoming, as it were, a Brâhmana: let him therefore by all means begin it in spring.

And six days, or seven days, before that full-moon of Phâlguna, the officiating priests meet together--to wit, the Adhvaryu, the Hotri, the Brahman, and the Udgâtri; for under these the other priests are.

The Adhvaryu prepares for them a priest's mess of rice sufficient for four persons: the meaning of this has been explained. Four bowlfuls, four double handfuls, four handfuls: twelvefold this is--twelve months are a year, and the year is everything, and the Asvamedha is everything--thus it is in order to his gaining and securing everything.

Those four priests eat it: the meaning of this has been explained. He (the Sacrificer) gives to them four thousand (cows) in order to his gaining and securing everything, for a thousand means everything, and the Asvamedha is everything. And (he gives them) four gold plates weighing a hundred (grains): the meaning of this has been explained.

The Adhvaryu then, hanging a gold ornament (nishka) round him, makes him mutter (Vâg. S. XXII, 1), 'Fire thou art, light and immortality,'--for gold, indeed, is fire, light, and immortality: fire (fiery mettle), light (brilliance), and immortality he thus bestows upon him;--'protector of life, protect my life!' he thereby bestows life (vital strength) upon him. With a view to commencing the sacrifice, he then says to him, 'Restrain thy speech!' for the sacrifice is speech.

Four (of the king's) wives are in attendance--the consecrated queen, the favourite wife, a discarded wife, and the Pâlâgalî, all of them adorned and wearing gold ornaments (neck-plates)--with the view of the completeness of conjugal union. With them he enters the hall of the sacrificial fires--the Sacrificer by the eastern, the wives by the southern, door.

When the evening-offering has been performed, he lies down with his favourite wife behind the Gârhapatya hearth, with his head towards the north. At the same place the other (wives) also lie down. He lies in her lap without embracing her, thinking, 'May I, by this self-restraint, reach successfully the end of the year!'

When the morning offering has been performed, the Adhvaryu performs a full-offering with a view to his (the Sacrificer's) gaining and securing everything, for the full means everything, and the Asvamedha is everything. At this (offering) he releases speech by (bestowing) a boon, saying, 'I grant a boon to the Brahman (priest):' (this he does) with a view to his gaining and securing everything, for a boon is everything, and the Asvamedha is everything.

The gold ornament which is attached to his (neck) he then gives to the Adhvaryu: in giving it to the Adhvaryu he secures to himself immortal life, for gold means immortal life.

For the object of (gaining) the road, and in order not to lose the mouth (mukha) of the sacrifice, he then prepares an ishti-offering to Agni. For, indeed, all the deities have Agni for their mouth, and in the Asvamedha are (contained) all objects of desire: 'Having, at the outset (mukhatah), gratified all the gods, may I obtain all my desires!' so he thinks.

For this (offering) there are fifteen kindling-verses; for fifteenfold is the thunderbolt, and the thunderbolt means vigour: with the thunderbolt (of) vigour the Sacrificer thus from the first repels evil. The two butter-portions relate to the slaying of Vritra, with a view to the repelling of evil, for Vritra is evil. [The verses, Vâg. S. XIII, 14, 15,] 'Agni, the head, the summit of the sky...,' and 'Be thou the leader of the sacrifice and the realm of space (whither thou strivest with auspicious teams: thy light-winning head hast thou raised to the sky, and thy tongue, O Agni, hast thou made the bearer of the offering),' pronounced in a low voice, are the anuvâkyâ and yâgyâ of the chief oblation. The one contains (the word) 'head,' the other (the verb) 'to be,'--for the head, assuredly, is he that shines yonder: thus it is in order to secure him (the Sun); and as to why (the other) contains (the verb) 'to be,'--he thereby secures that which is (the real, truly existent). The Samyâgyâs are two virâg-verses; for that--to wit, the Virâg--is the metre belonging to all the gods, and all objects of desire are (contained) in the Asvamedha: 'Having gratified all the gods, may I obtain all my desires!' so he thinks. The sacrificial fee is gold weighing a hundred (grains): the meaning of this has been explained.

He then prepares a (pap) for Pûshan, for Pûshan is the overlord of roads: he thus secures successful progress to the horse. But Pûshan is also this (earth): he thus makes this (earth) its guardian, for neither injury nor failure befals him whom this (earth) guards on the way; and this (earth) he thus makes its guardian.

For this (offering) there are seventeen kindling-verses, for the obtainment of the Asvamedha, for Pragâpati is seventeenfold, and the Asvamedha is Pragâpati. The two butter-portions are possessed of 'growth,' even for the growth of the Sacrificer. [The verses, Vâg. S. XXXIV, 41, 42,] 'Pûshan, in thy sway we [shall never suffer harm, we (who) here are singers of thy praises],' and 'The hymn (?) lovingly composed by desire of praise hath reached the guardian of every path: (may he, Pûshan, grant unto us draughts of light (?), and fulfil our every prayer!'), pronounced in a low voice, are the anuvâkyâ and yâgyâ of the chief oblation. The one contains (the word) 'sway,' the other (the word) 'path'; for sway is vigour: (thus it is) in order to his gaining and securing vigour; and as to why (the other) contains (the word) 'path,' he thereby secures successful progress to the horse. The invitatory and offering formulas of the Svishtakrit are two anushtubh verses; for the Anushtubh is speech, and Pragâpati is speech, and the Asvamedha is Pragâpati: thus it is for the obtainment of the Asvamedha. The priests’ fee consists of a hundred garments, for that--to wit, the garment--is man's outward appearance, whence people (on seeing) Any well-clad man, ask, 'Who can this be? for he is perfect in his outward appearance: with outward appearance he thus endows him. There are a hundred of them, for man has a life of a hundred (years), and a hundred energies: life, and energy, vigour, he thus gains for himself.

Whilst this (offering to Pûshan) is being performed, the horse, having been cleansed, is led up--being one which is marked with all colours, or which is perfect in speed, worth a thousand (cows), in its prime, and without its match under the right-side yoke.

And as to its being one marked with all colours, it is for the sake of his (the Sacrificer's) obtaining and securing everything, for colour (outward appearance) is everything, and the Asvamedha is everything. And as to its being perfect in speed, it is for the sake of his obtaining and securing vigour, for speed is vigour. And as to its being worth a thousand (cows), it is for the sake of his obtaining and securing everything, for a thousand means everything, and the Asvamedha is everything. And as to its being in its prime, it is for the sake of his obtaining unlimited vigour, for such a one that is in the prime (of youth) increases to unlimited vigour. And as to its being without its match under the right-side yoke, it is for the sake of his obtaining yonder (sun), for that (horse) indeed is he that shines yonder, and assuredly there is no one to rival him.

As to this, Bhâllaveya, however, said, 'That horse should be of two colours, black-spotted, for that (horse) was produced from Pragâpati's eye, and this eye is of two colours, white and black: he thus endows it with its own colour.'

But Sâtyayagñi said, 'That horse should be of three colours, its forepart black, its hindpart white, with a wain for its mark in front;--when its forepart is black it is the same as this black of the eye; and when its hindpart is white it is the same as this white of the eye; and when it has a wain for its mark in front, that is the pupil: such a one, indeed, is perfect in colour.' Whichever of these, then, should be ready at hand, either a many-coloured one, or one of two colours, or one of three colours with a wain for its mark, let him slaughter it: but in speed it should certainly be perfect.

In front (of the sacrificial ground) there are those keepers of it ready at hand,--to wit, a hundred royal princes, clad in armour; a hundred warriors armed with swords; a hundred sons of heralds and headmen, bearing quivers filled with arrows; and a hundred sons of attendants and charioteers, bearing staves;--and a hundred exhausted, worn out horses amongst which, having let loose that (sacrificial horse), they guard it.

He then prepares an (ishti) offering to Savitri --a cake on twelve potsherds to Savitri Prasavitri--thinking, May Savitri impel this my sacrifice!' for Savitri (the sun), indeed, is the impeller (prasavitri).

For this (offering) there are fifteen kindling-verses; and the two butter-portions relate to the slaying of Vritra. [The verses, Rig-veda V, 82, 9; VII, 45, 1], 'He who calleth forth all these beings (with his call, may he, Savitri, quicken us)!' and 'May the divine Savitri come hither, treasure-laden, (filling the air whilst driving with his steeds; holding in his hand many things meet for man; and laying to rest and awakening the world),' pronounced in a low voice, are the invitatory and offering formulas of the chief oblation. Those of the Svishtakrit are two virâg-verses. The priests’ fee is gold weighing a hundred (grains): the meaning of this has been explained.

Whilst the fore-offerings of this (ishti) are being performed, a Brâhman lute-player, striking up the uttaramandrâ (tune), sings three strophes composed by himself (on topics such as), 'Such a sacrifice he offered,--Such gifts he gave:' the meaning of this has been explained.

He then prepares a second (offering)--a cake on twelve potsherds to Savitri Âsavitri--thinking, 'May Savitri propel this my sacrifice!' for Savitri, indeed, is the propeller (âsavitri).

For this (offering) there are seventeen kindling-verses; and the two butter-portions are possessed of that which is: the (truly) existent he thereby obtains. [The verses, Rig-veda V, 82, 5; VII, 45, 31 'All troubles, O divine Savitri, (keep from us, do thou send us that which is good)!' and 'May that mighty god Savitri (the lord of treasure, send us treasure; shedding wide-spread lustre, may he bestow upon us the joys of mortal life)!' pronounced in a low voice, are the invitatory and offering formulas of the chief oblation. Those of the Svishtakrit are two anushtubh verses. Silver is the priests’ fee,--for the sake of variety of colour, and also for the sake of (the horse's) going outside and not going away. It weighs a hundred (grains), for man has a life of a hundred (years), and a hundred energies: it is life, and energy, vigour, he thus secures for himself.

Whilst the fore-offerings of this (ishti) are being performed, a Brâhman lute-player, striking up the uttaramandrâ (tune), sings three strophes composed by himself (on topics such as), 'Such a sacrifice he offered,--Such gifts he gave:' the meaning of this has been explained.

He then prepares a third (offering)--a cake on twelve potsherds to Savitri Satyaprasava ('of true impulse'); for that, indeed, is the true impulse which is Savitri's: 'May he impel with true impulse this my sacrifice!' so he thinks.

For this (ishti) there are again seventeen kindling-verses. The two butter-portions are possessed of 'wealth,' with a view to his obtaining and securing vigour, for wealth is vigour (strength). [The verses, Rig-veda V, 82, 7; IV, 54, 4,] 'The all-divine, true lord (we hope to gain this day by our hymns, Savitri of true impulsion),' and 'Indestructible is that (work) of the divine Savitri, (that he will ever sustain the whole world: whatever he, the fair-fingered, bringeth forth over the extent of the earth and the expanse of the sky, that is truly his own),' pronounced in a low voice, are the invitatory and offering formulas of the chief offering. Those of the Svishtakrit (he makes) the regular ones, thinking, 'Lest I should depart from the path of sacrifice:' he thus finally establishes himself in the well-ordered sacrifice. Trishtubh-verses they are for the sake of his gaining and securing (Indra's) energy, vigour, for the Trishtubh is the vigour in Indra. The priests’ fee is gold weighing a hundred (grains): the meaning of this has been explained.

Whilst the fore-offerings of this (ishti) are being performed, a Brâhman lute-player, striking up the uttaramandrâ (tune), sings three strophes composed by himself (on topics such as), 'Such a sacrifice he offered,--Such gifts he gave:' the meaning of this has been explained.

When this (offering) is completed, the Adhvaryu and the Sacrificer rise, and whisper in the horse's right ear (Vâg. S. XXII, 19), 'Plenteous by thy mother, strengthful by dry father...!' the meaning of this has been explained. They then set it free towards the north-east, for that--to wit, the north-east--is the region of both gods and men: they thus consign it to its own region, in order to its suffering no injury, for one who is established in his own home suffers no injury.

He says, 'O ye gods, guardians of the regions, guard ye this horse, consecrated for offering unto the gods!' The (four kinds of) human guardians of the (four) regions have been told, and these now are the divine ones, to wit, the Âpyas, Sâdhyas, Anvâdhyas and Maruts; and both of these, gods and men, of one mind, guard it for a year without turning (driving) it back. The reason why they do not turn it back, is that it is he that shines yonder,--and who, forsooth, is able to turn him back? But were they to turn it back, everything here assuredly would go backward (go to ruin): therefore they guard it without turning it back.

He says, 'Ye guardians of the quarters, those who go on to the end of this (horse-sacrifice) will become (sharers of) the royal power, they will become kings worthy of being consecrated; but those who do not go on to the end of this (sacrifice) will be excluded from royal power, they will not become kings, but nobles and peasants, unworthy of being consecrated: do not ye therefore be heedless, and keep it (the horse) from water suitable for bathing and from mares! And whenever ye meet with any kind of Brâhmanas, ask ye them, "O Brâhmanas, how much know ye of the Asvamedha?" and those who know naught thereof ye may despoil; for the Asvamedha is everything, and he who, whilst being a Brâhmana, knows naught of the Asvamedha, knows naught of anything, he is not a Brâhmana, and as such liable to be despoiled. Ye shall give it drink, and throw down fodder for it; and whatever prepared food there is in the country all that shall be prepared for you. Your abode shall be in the house of a carpenter of these (sacrificers), for there is the horse's resting-place.'

Having set free the horse, he (the Adhvaryu) spreads a cushion wrought of gold (threads) south of the Vedi: thereon the Hotri seats himself. On the right (south) of the Hotri, the Sacrificer on a gold stool; on the right of him, the Brahman and Udgâtri on cushions wrought of gold; in front of them, with his face to the west, the Adhvaryu on a gold stool, or a slab of gold.

When they are seated together, the Adhvaryu calls upon (the Hotri), saying, 'Hotri, recount the beings: raise thou this Sacrificer above the beings!' Thus called upon, the Hotri, being about to tell the Pâriplava Legend, addresses (the Adhvaryu), 'Adhvaryu!'--'Havai hotar!' replies the Adhvaryu.

'King Manu Vaivasvata,' he says;--'his people are Men, and they are staying here;'-- householders, unlearned in the scriptures, have come thither: it is these he instructs;--'The Rik (verses) are the Veda: this it is;' thus saying, let him go over a hymn of the Rik, as if reciting it. Masters of lute-players have come thither: these he calls upon, 'Masters of lute-players,' he says, 'sing ye of this Sacrificer along with righteous kings of yore!' and they accordingly sing of him; and in thus singing of him, they make him share the same world with the righteous kings of yore.

Having called (on the masters of lute-players), the Adhvaryu performs the Prakrama oblations, either on the southern fire, or on a footprint of the horse, after drawing lines round it--whichever is the practice there; but the former is the established rule.

Prior to the (first) offering to Savitri he offers, once only, the (oblations relating to the) Forms in the Âhavanîya fire, whilst going rapidly over (the formulas). And in the evening, whilst the Dhritis (oblations for the safe keeping of the horse) are being offered, a Râganya lute-player, striking up the uttaramandrâ (tune) south (of the vedi), sings three stanzas composed by himself (on topics such as), 'Such war he waged,--Such battle he won:' the meaning of this has been explained.

And on the morrow, the second day, after those (three) offerings to Savitri have been performed in the same way, there is that same course of procedure. 'Adhvaryu!' he (the Hotri) says.--'Havai hotar!' replies the Adhvaryu.--'King Yama Vaivasvata,' he (the Hotri) says, 'his people are the Fathers, and they are staying here;'--old men have come thither: it is these he instructs;--'The Yagus-formulas are the Veda: this it is;' thus saying, let him go over a chapter (anuvâka) of the Yagus, as if reciting it. The Adhvaryu calls in the same way (on the masters of lute-players), but does not perform the Prakrama oblations.

And on the third day, after those (three) offerings have been performed in the same way, there is that same course of procedure. 'Adhvaryu!' he (the Hotri) says.--'Havai hotar!' replies the Adhvaryu.--'King Varuna Âditya,' he says; 'his people are the Gandharvas, and they are staying here;'--handsome youths have come thither: it is these he instructs;--'The Atharvans are the Veda: this it is;' thus saying, let him go over one section (parvan) of the Atharvan, as if reciting it. The Adhvaryu calls in the same way (on the masters of lute-players), but does not perform the Prakrama oblations.

And on the fourth day, after those (three) offerings have been performed in the same way, there is the same course of procedure. 'Adhvaryu!' he (the Hotri) says.--'Havai hotar!' replies the Adhvaryu.--'King Soma Vaishnava,' he says; 'his people are the Apsaras, and they are staying here;'--handsome maidens have come thither: it is these he instructs;--'The Aṅgiras are the Veda: this it is;' thus saying, let him go over one section of the Aṅgiras, as if reciting it. The Adhvaryu calls in the same way (on the masters of lute-players), but does not perform the Prakrama oblations.

And on the fifth day, after those (three) offerings have been performed in the same way, there is the same course of procedure. 'Adhvaryu!' he (the Hotri) says.--'Havai hotar!' replies the Adhvaryu.--'King Arbuda Kâdraveya,' he says; 'his people are the Snakes, and they are staying here;'--both snakes and snake-charmers have come thither: it is these he instructs--'The Sarpavidyâ (science of snakes) is the Veda: this it is;' thus saying, let him go over one section of the Sarpavidyâ as if reciting it. The Adhvaryu calls in the same way (on the masters of lute-players), but does not perform the Prakrama oblations.

And on the sixth day, after those (three) offerings have been performed in the same way, there is the same course of procedure. 'Adhvaryu!' he (the Hotri) says.--'Havai hotar!' replies the Adhvaryu.--'King Kubera Vaisravana,' he says; 'his people are the Rakshas, and they are staying here;'--evil-doers, robbers, have come thither: it is these he instructs;--'The Devaganavidyâ (demonology) is the Veda: this it is;' thus saying, let him go over one section of the Devaganavidyâ, as if he were reciting it. The Adhvaryu calls in the same way (on the masters of lute-players), but does not perform the Prakrama oblations.

And on the seventh day, after those (three) offerings have been performed in the same way, there is the same course of procedure. 'Adhvaryu!' he (the Hotri) says.--'Havai hotar!' replies the Adhvaryu.--'King Asita Dhânva,' he says; 'his people are the Asura; and they are staying here;'--usurers have come thither: it is these he instructs;--'Magic is the Veda: this it is;' thus saying, let him perform some magic trick. The Adhvaryu calls in the same way (on the masters of lute-players), but does not perform the Prakrama oblations.

And on the eighth day, after those (three) offerings have been performed in the same way, there is the same course of procedure. 'Adhvaryu!' he (the Hotri) says.--'Havai hotar!' replies the Adhvaryu.--'King Matsya Sâmmada,' he says; 'his people are the water-dwellers, and they are staying here;'--both fish and fishermen have come thither: it is these he instructs;--'the Itihâsa is the Veda: this it is;' thus saying, let him tell some Itihâsa. The Adhvaryu calls in the same way (on the masters of lute-players), but does not perform the Prakrama oblations.

And on the ninth day, after those (three) offerings have been performed in the same way, there is the same course of procedure. 'Adhvaryu!' he (the Hotri) says.--'Havai hotar!' replies the Adhvaryu.--'King Târkshya Vaipasyata,' he says; 'his people are the Birds, and they are staying here;'--both birds and bird-catchers have come thither: it is these he instructs;--'the Purâna is the Veda: this it is;' thus saying, let him tell some Purâna. The Adhvaryu calls in the same way (on the masters of lute-players), but does not perform the Prakrama oblations.

And on the tenth day, after those (three) offerings have been performed in the same way, there is the same course of procedure. 'Adhvaryu!' he (the Hotri) says.--'Havai hotar!' replies the Adhvaryu.--'King Dharma Indra,' he says, 'his people are the Gods, and they are staying here;'--learned srotriyas (theologians), accepting no gifts, have come thither: it is these he instructs; 'the Sâman (chant-texts) are the Veda: this it is;' thus saying, let him repeat a decade of the Sâman. The Adhvaryu calls in the same way (on the masters of lute-players), but does not perform the Prakrama oblations.

[In telling] this revolving (legend), he tells all royalties, all regions, all Vedas, all gods, all beings; and, verily, for whomsoever the Hotri, knowing this, tells this revolving legend, or whosoever even knows this, attains to fellowship and communion with these royalties, gains the sovereign rule and lordship over all people, secures for himself all the Vedas, and, by gratifying the gods, finally establishes himself on all beings. This very same legend revolves again and again for a year; and. inasmuch as it revolves again and again, therefore it is (called) the revolving (legend). For thirty-six ten-days’ periods he tells it,--the Brihatî (metre) consists of thirty-six syllables, and cattle are related to the Brihatî metre: by means of the Brihatî he thus secures cattle for him.

When the year has expired, the Dîkshâ (initiation) takes place. After the slaughtering of the victim sacred to Pragâpati, the (ishti) offerings come to an end. Some, however, say, ‘Let him offer (them) on the fires of his Purohita (court-chaplain). But why should one who is initiated make offering? There are twelve Dîkshâ (days), twelve Upasad (days) and three Sutyâs (Soma-days), that amounts to the thrice-ninefold (stoma); but the thrice-ninefold, indeed, is a thunderbolt, and the horse is the nobility (kshatra), and the Râganya is the nobility; and political power (kshatra) is won by the thunderbolt: thus he wins political power by means of the thunderbolt.

When the Initiation-offering has been completed, and Speech released in the evening, masters of lute-players have come thither: these the Adhvaryu calls upon, 'Masters of lute-players,' he says, 'sing ye of this Sacrificer along with the gods!' and they accordingly sing of him in that manner--

Day by day, after speech has been released, when, on the completion of the Agnîshomîya (animal sacrifices), the Vasatîvarî (water) has been carried round (the sacrificial ground). The reason why they thus sing of him along with the gods is that they thereby make him share the same world with the gods.

On the Sutyâ-days (they sing of him) along with Pragâpati in the same way day by day, after the Vasatîvarî (water) has been carried round, and the Udavasânîyâ (offering) has been finally completed. The reason why they thus sing of him along with Pragâpati is that they thereby finally make him share the same world with Pragâpati.

There are twenty-one sacrificial stakes, all of them twenty-one cubits long. The central one is of raggudâla wood; on both sides thereof stand two pîtudâru (deodar) ones, six of bilva wood (Aegle Marmelos)--three on this side, and three on that,--six of khadira (Acacia Catechu) wood--three on this side, and three on that,--six of palâsa (Butea frondosa) wood--three on this side, and three on that.

Then as to why these stakes are suchlike. When Pragâpati's vital airs had gone out of him, his body began to swell; and what phlegm there was in it that flowed together and burst forth from inside through the nose, and it became this tree, the raggudâla, whence it is viscid, for it originated from phlegm: with that form (quality) he thus endows it (the stake). And as to why it is the (stake) standing by the fire, it is because that one is the centre of the stakes, and that nose is the centre of the (channels of the) vital airs: he thus puts it in its own place.

And what watery (liquid) fire, and what fragrance there was, that flowed together and burst forth from the eye, and became that tree, the pîtudâru; whence that (wood) is sweet-smelling, since it originated from fragrance, and whence it is inflammable, since it originated from fire: with that quality he thus endows it. And because these two (pîtudâru stakes) are on the two sides of the central one, therefore these two eyes are on the two sides of the nose: he thus puts those two in their own place.

And what 'kuntâpa,' what marrow there was, that flowed together, and burst forth from the ear, and became that tree, the bilva; whence all the fruit of that (tree) is eatable inside, and whence it (the tree, or wood) is yellowish, for marrow is yellowish: with that quality he thus endows it. The two (sets of) pîtudâru (stakes) stand inside, and the bilva ones outside, for the eyes are inside, and the ears outside: he thus puts them in their own place.

From his (Pragâpati's) bones the khadira, was produced, whence that (tree) is hard and of great strength, for hard, as it were, is bone: with that quality he thus endows it. The bilva (stakes) are inside, and the khadira ones outside, for inside is the marrow, and outside the bones: he thus puts them in their own place.

From his flesh the palâsa was produced, whence that (tree) has much juice, and (that) red juice, for red, as it were, is flesh: with that quality he thus endows it. The khadira (stakes) are inside, and the palâsa ones outside, for inside are the bones, and outside is the flesh: he thus puts them in their own place.

And as to why there are twenty-one (stakes), twenty-one cubits long,--twenty-one-fold, indeed, is he that shines yonder --there are twelve months, five seasons, these three worlds, and yonder sun is the twenty-first, and he is the Asvamedha, and this Pragâpati. Having thus completely restored this Pragâpati, the sacrifice, he therein seizes twenty-one Agnîshomîya victims: for these there is one and the same performance, and this is the performance of the day before (the first Sutyâ).