Śatapatha Brāhmaṇa ("of a hundred paths") 8.1.3

As to this they say, 'What are the vital airs (prâna), and what the Prânabhritah?'--The vital airs are just the vital airs, and the Prânabhritah (holders of the vital airs) are the limbs, for the limbs do hold the vital airs. But, indeed, the vital airs are the vital airs, and the Prânabhrit is food, for food does uphold the vital airs.

As to this they say, 'How do all these (Prânabhrit-bricks) of him (Agni and the Sacrificer) come to be of Pragâpati's nature?'--Doubtless in that with all of them he says, 'By thee, taken by Pragâpati:' it is in this way, indeed, that they all come to be for him of Pragâpati's nature.

As to this they say, 'As they chant and recite for the cup when drawn, wherefore, then, does he put in verses and hymn-tunes before (the drawing of) the cups?'--Doubtless, the completion of the sacrificial work has to be kept in view;--now with the opening hymn-verse the cup is drawn; and on the verse (rik) the tune (sâman) is sung: this means that he thereby puts in for him (Agni) both the verses and hymn-tunes before (the drawing of) the cups. And when after (the drawing of) the cups there are the chanting (of the Stotra) and the recitation (of the Sastra): this means that thereby he puts in for him both the stomas (hymn-forms) and the prishtha (sâmans) after (the drawing of) the cups.

As to this they say, 'If these three are done together--the soma-cup, the chant, and the recitation,--and he puts in only the soma-cup and the chant, how comes the recitation also in this case to be put (into the sacrificial work) for him?' But, surely, what the chant is that is the recitation; for on whatsoever (verses) they chant a tune, those same (verses) he (the Hotri) recites thereafter; and in this way, indeed, the Sastra also comes in this case to be put in for him.

As to this they say, 'When he speaks first of three in the same way as of a father's son, how, then, does this correspond as regards the rile and sâman?' The sâman, doubtless, is the husband of the Rik; and hence were he also in their case to speak as of a father's son, it would be as if he spoke of him who is the husband, as of the son: therefore it corresponds as regards the rik and sâman. 'And why does he thrice carry on (the generation from father to son)?'--father, son, and grandson: it is these he thereby carries on; and therefore one and the same (man) offers (food) to them.

Those (bricks) which he lays down in front are the holders of the upward air (the breath, prâna); those behind are the eye-holders, the holders of the downward air (apâna); those on the right side are the mind-holders, the holders of the circulating air (vyâna); those on the left side are the ear-holders, the holders of the outward air (udâna); and those in the middle are the speech-holders, the holders of the pervading air (samâna).

Now the Karakâdhvaryus, indeed, lay down different (bricks) as holders of the downward air, of the circulating air, of the outward air, of the pervading air, as eye-holders, mind-holders, ear-holders, and speech-holders; but let him not do this, for they do what is excessive, and in this (our) way, indeed, all those forms are laid (into Agni).

Now, when he has laid down (the bricks) in front, he lays down those at the back (of the altar); for the upward air, becoming the downward air, passes along thus from the tips of the fingers; and the downward air, becoming the upward air, passes along thus from the tips of the toes: hence when, after laying down (the bricks) in front, he lays down those at the back, he thereby makes these two breathings continuous and connects them; whence these two breathings are continuous and connected.

And when he has laid down those on the right side, he lays down those on the left side; for the outward air, becoming the circulating air, passes along thus from the tips of the fingers; and the circulating air, becoming the outward air, passes along thus from the tips of the fingers: hence when, after laying down (the bricks) on the right side, he lays down those on the left side, he thereby makes these two breathings continuous and connects them; whence these two breathings are continuous and connected.

And those (bricks) which he lays down in the centre are the vital air; he lays them down on the range of the two Retahsik (bricks), for the retahsik are the ribs, and the ribs are the middle: he thus lays the vital air into him (Agni and the Sacrificer) in the very middle (of the body). On every side he lays down (the central bricks): in every part he thus lays vital air into him; and in the same way indeed that intestinal breath (channel) is turned all round the navel. He lays them down both lengthwise and crosswise, whence there are here in the body (channels of) the vital airs both lengthwise and crosswise. He lays them down touching each other: he thereby makes these vital airs continuous and connects them; whence these (channels of the) vital airs are continuous and connected.