Śatapatha Brāhmaṇa ("of a hundred paths") 8.6

8.6.1.1

nākasada upadadhāti | devā vai nākasado 'traiṣa sarvo 'gniḥ saṃskṛtaḥ sa eṣo 'tra nākaḥ svargo lokastasmindevā asīdaṃstadyadetasminnāke svarge loke devā asīdaṃstasmāddevā nākasadastathaivaitadyajamāno yadetā upadadhātyetasminnevaitannāke svarge loke sīdati

He said to them, 'Come ye to me and restore ye to me wherewith ye are going from me!'--'What will accrue unto us therefrom?'--'That (part) of my body shall be sacred unto you!'--'So be it!' So Indra and Agni, and Visvakarman restored that (part) unto him.

8.6.1.2

yadveva nākasada upadadhāti | etadvai devā etaṃ nākaṃ svargaṃ lokamapaśyannetā stomabhāgāste 'bruvannupa tajjānīta yathāsminnāke svarge loke sīdāmeti te 'bruvaṃścetayadhvamiti citimicateti vāva tadabruvaṃstadicata yathāsminnāke svarge loke sīdāmeti

8.6.1.3

te cetayamānāḥ | etā iṣṭakā apaśyannākasadastā upādadhata tābhiretasminnāke svarge loke 'sīdaṃstadyadetābhiretasminnāke svarge loke 'sīdaṃstasmādetā nākasadastathaivaikadyajamāno yadetā upadadhātyetasminnevaitannāke svarge loke sīdati

8.6.1.4

dikṣūpadadhāti | diśo vai sa nākaḥ svargo lokaḥ svarga evainā etalloke sādayatyṛtavyānāṃ velayā saṃvatsaro vā ṛtavyāḥ saṃvatsaraḥ svargo lokaḥ svarga evainā etalloke sādayatyantastomabhāgameṣa vai sa nākaḥ svargo lokastasminnevainā etatpratiṣṭhāpayati

8.6.1.5

sa purastādupadadhāti | rājñyati prācī digiti rājñī ha nāmaiṣā prācī digvasavaste devā adhipataya iti vasavo haitasya diśo devā adhipatayo 'gnirhetīnām pratidhartetyagnirhaivātra haitīnām pratidhartā trivṛttvā stomaḥ pṛthivyāṃ śrayatviti trivṛtā haiṣā stomena pṛthivyāṃ śritājyamukthamavyathāyai stabhnātvityājyena haiṣokthenāvyathāyai pṛthivyāṃ stabdhā rathantaraṃ sāma pratiṣṭhityā antarikṣa iti rathantareṇa haiṣā sāmnā pratiṣṭhitāntarikṣa ṛṣayastvā prathamajā deveṣviti prāṇā vā ṛṣayaḥ prathamajāstaddhi brahma prathamajaṃ divo mātrayā varimṇā prathantviti yāvatī dyaustāvatīṃ varimṇā prathantvityetadvidhartā cāyamadhipatiśceti vākca tau manaśca tau hīdaṃ sarvaṃ vidhārayataste tvā sarve saṃvidānā nākasya pṛṣṭhe svarge loke yajamānaṃ ca sādayantviti yathaiva yajustathā bandhuḥ

8.6.1.6

atha dakṣiṇataḥ | virāḍasi dakṣiṇā digiti virāḍḍha nāmaiṣā dakṣiṇā digrudrāste devā adhipataya iti rudrā haitasya diśo devā adhipataya indro hetīnām pratidhartetīndro haivātra hetīnām pratidhartā pañcadaśastvā stomaḥ pṛthivyāṃ śrayatviti pañcadaśena haiṣā stomena pṛthivyāṃ śritā praugamukthamavyathāyai stabhnātviti praugeṇa haiṣokthenāvyathāyai pṛthivyāṃ stabdhā bṛhatsāma pratiṣṭhityā antarikṣa iti bṛhatā haiṣā sāmnā pratiṣṭhitāntarikṣa ṛṣayastvā prathamajā deveṣviti tasyokto bandhuḥ

8.6.1.7

atha paścāt | samrāḍasi pratīcī digiti samrāḍḍha nāmaiṣā pratīci digādityāste devā adhipataya ityādityā haitasyai diśo devā adhipatayo varuṇo hetīnām pratidharteti varuṇo haivātra hetīnām pratidhartā saptadaśastvā stomaḥ pṛthivyāṃ śrayatviti saptadaśena haiṣā stomena pṛthivyāṃ śritā marutvatīyamukthamavyathāyai stabhnātviti marutvatīyena haiṣokthenāvyathāyai pṛthivyāṃ stabdhā vairūpaṃ sāma pratiṣṭhityā antarikṣa iti vairūpeṇa haiṣā sāmnā pratiṣṭhitāntarikṣa ṛṣayastvā prathamajā deveṣviti tasyokto bandhuḥ

8.6.1.8

athottarataḥ svarāḍasyudīcī digiti svarāḍḍha nāmaiṣodīcī diṅmarutaste devā adhipataya iti maruto haitasyai diśo devā adhipatayaḥ somo hetīnām pratidharteti somo haivātra hetīnām pratidhartaikaviṃśastvā stomaḥ pṛthivyāṃ śrayatvityekaviṃśena haiṣā stomena pṛthivyāṃ śritā niṣkevalyamukthamavyathāyai stabhnātviti niṣkevalyena haiṣokthenāvyathāyai pṛthivyāṃ stabdhā vai rājaṃ sāma pratiṣṭhityā antarikṣa iti vairājena haiṣā sāmnā pratiṣṭhitāntarikṣa ṛṣayastvā prathamajā deveṣviti tasyokto bandhuḥ

8.6.1.9

atha madhye | adhipatnyasi bṛhatī digityadhipatnī ha nāmaiṣā bṛhatī digviśve te devā adhipataya iti viśve haitasyai diśo devā adhipatayo bṛhaspatirhetīnā pratidharteti bṛhaspatirhaivātra hetīnām pratidhartā triṇavatrayastriṃśau tvā stomau pṛthivyāṃ śrayatāmiti triṇavatrayastriṃśābhyāṃ haiṣā stomābhyām pṛthivyāṃ śritā vaiśvadevāgnimārute ukthe avyathāyai stabhnītāmiti vaiśvadevāgnimārutābhyāṃ haiṣokthābhyāmavyathāyai pṛthivyāṃ stabdhā śākvararaivate sāmanī pratiṣṭhityā antarikṣa iti śākvararaivatābhyāṃ haiṣā sāmabhyām pratiṣṭhitāntarikṣa ṛṣayastvā prathamajā deveṣviti tasyokto bandhuḥ

8.6.1.10

etāvānvai sarvo yajñaḥ | yajña u devānāmātmā yajñameva taddevā ātmānaṃ kṛtvaitasminnāke svarge loke 'sīdaṃstathaivaitadyajamāno yajñamevātmānaṃ kṛtvaitasminnāke svarge loke sīdati

8.6.1.11

atha pañcacūḍā upadadhāti | yajño vai nākasado yajña u eva pañcacūḍāstadya ime catvāra ṛtvijo gṛhapatipañcamāste nākasado hotrāḥ pañcacūḍā atiriktaṃ vai tadyaddhotrā yadu vā atiriktaṃ cūḍaḥ sa tadyatpañcātiriktā tasmātpañcacūḍāḥ

8.6.1.12

yadveva nākasatpañcacūḍā upadadhāti | ātmā vai nākasado mithunam pañcacūḍā ardhamu haitadātmano yanmithunaṃ yadā vai saha mithunenātha sarvo 'tha kṛtsnaḥ kṛtsnatāyai

8.6.1.13

yadveva nākasatpañcacūḍā upadadhāti | ātmā vai nākasadaḥ prajā pañcacūḍā atiriktaṃ vai tadātmano yatprajā yadu vā atiriktaṃ cūḍaḥ sa tadyatpañcātiriktāstasmātpañcacūḍāḥ

8.6.1.14

yadveva nākasatpañcacūḍā upadadhāti | diśo vai nākasado diśa u eva pañcacūḍāstadyā amuṣmādādityādarvācyaḥ pañca diśastā nākasado yāḥ parācyastāḥ pañcacūḍā atiriktā vai tā diśo yā amuṣmādādityātparācyo yadu vā atiriktaṃ cūḍaḥ sa tadyatpañcātiriktāstasmātpañcacūḍāḥ

8.6.1.15

yadveva pañcacūḍā upadadhāti | etadvai devā abibhayuryadvai na imāṃlokānupariṣṭādrakṣāṃsi nāṣṭrā na hanyuriti ta etāneṣāṃ lokānāmupariṣṭādgoptṝ!nakurvata ya ete hetayaśca prahetayaśca tathaivaitadyajamāna etāneṣāṃ lokānāmupariṣṭādgoptṝ!nkurute ya ete hetayaśca prahetayaśca

8.6.1.16

sa purastādupadadhāti | ayam puro harikeśa ityagnirvai purastadyattamāha pura iti prāñcaṃ hyagnimuddharanti prāñcamupacarantyatha yaddharikeśa ityāha haririva hyagniḥ sūryaraśmiriti sūryasyeva hyagne raśmayastasya rathagṛtsaśca rathaujāśca senānīgrāmaṇyāviti vāsantikau tāvṛtū puñjikasthalā ca kratusthalā cāpsarasāviti dikcopadiśā ceti ha smāha māhitthiḥ senā ca tu te samitiśca daṅkṣṇavaḥ paśavo hetiḥ pauruṣeyo vadhaḥ prahetiriti yadvai senāyāṃ ca samitau ca'rtīyante daṅkṣṇavaḥ paśavo hetiḥ pauruṣeyo vadhaḥ prahetiriti yadanyo 'nyaṃ ghnanti sa pauruṣeyo vadhaḥ prahetistebhyo namo astviti tebhya eva namaskaroti teno mṛḍayantviti ta evāsmai mṛḍayanti te yaṃ dviṣmo yaśca no dveṣṭi tameṣāṃ jambhe dadhma iti yameva dveṣṭi yaścainaṃ dveṣṭi tameṣāṃ jambhe dadhātyamumeṣāṃ jambhe dadhāmīti ha brūyādyaṃ dviṣyāttato 'ha tasminna punarastyapi tannādriyeta svayaṃnirdiṣṭo hyeva sa yamevaṃviddveṣṭi

8.6.1.17

atha dakṣiṇataḥ | ayaṃ dakṣiṇā viśvakarmetyayaṃ vai vāyurviśvakarmā yo 'yam pavata eṣa hīdaṃ sarvaṃ karoti tadyattamāha dakṣiṇeti tasmādeṣa dakṣiṇaiva bhūyiṣṭhaṃ vāti tasya rathasvanaśca rathecitraśca senānīgrāmaṇyāviti graiṣmau tāvṛtū menakā ca sahajanyā cāpsarasāviti dikcopadiśā ceti ha smāha māhitthirime tu te dyāvāpṛthivī yātudhānā hetī rakṣāṃsi prahetiriti yātudhānā haivātra hetī rakṣāṃsi prahetistebhyo namo astviti tasyokto bandhuḥ

8.6.1.18

atha paścāt | ayam paścādviśvavyacā ityasau vā ādityo viśvavyacā yadā hyevaiṣa udetyathedaṃ sarvaṃ vyaco bhavati tadyattamāha paścāditi tasmādetam pratyañcameva yantam paśyanti tasya rathaprotaścāsamarathaśca senānīgrāmaṇyāviti vārṣikau tāvṛtū pramlocantī cānumlocantī cāpsarasāviti dikcopadiśā ceti ha smāha māhitthirahorātre tu te te hi pra ca mlocato 'nu ca mlocato vyāghrā hetiḥ sarpāḥ prahetiriti vyāghrā haivātra hetiḥ sarpāḥ prahetistebhyo namo astvititasyokto bandhuḥ

8.6.1.19

athottarataḥ | ayamuttarātsaṃyadvasuriti yajño vā uttarāttadyattamāhottarādityuttarataupacāro hi yajño 'tha yatsaṃyadvasurityāha yajñaṃ hi saṃyantītīdaṃ vasviti tasya tārkṣyaścāriṣṭanemiśca senānīgrāmaṇyāviti śāradau tāvṛtūviśvācī ca ghṛtācī cāpsarasāviti dikcopadiśā ceti ha s māha māhitthirvediśca tu te srukca vedireva viśvācī srugghṛtācyāpo hetirvātaḥ prahetirityāpo haivātra hetirvātaḥ prahetirato hyevoṣṇo vātyataḥ śītastebhyo namo astviti tasyokto bandhuḥ

8.6.1.20

atha madhye | ayamuparyarvāgvasuriti parjanyo vā upari tadyattamāhoparītyupari hi parjanyo 'tha yadarvāgvasurityāhāto hyarvāgvasu vṛṣṭirannam prajābhyaḥ pradīyate tasya senajicca suṣeṇaśca senānīgrāmaṇyāviti haimantikau tāvṛtū urvaśī ca pūrvacittiścāpsarasāviti dikcopadiśā ceti ha smāha māhitthirāhutiśca tu te dakṣiṇā cāvasphūrjanhetirvidyutprahetirityavasphūrjanhaivātra hetirvidyutprahetistebhyo namo astviti tasyokto bandhuḥ

8.6.1.21

ete vai te hetayaśca prahetaśca | yāṃstaddevā eṣāṃ lokānāmupariṣṭādgoptṝnakurvatātha yāstāḥ prajā ete te senānīgrāmaṇyo 'tha yattanmithunametāstā apsarasaḥ sarva eva taddevāḥ kṛtsnā bhūtvā saha prajayā saha mithunenaitasminnāke svarge loke 'sīdaṃstathaivaitadyajamānaḥ sarva eva kṛtsno bhūtvā saha prajayā saha mithunenaitasminnāke svarge loke sīdati

8.6.1.22

tā vā etāḥ | daśeṣṭakā upadadhāti daśākṣarā virāḍvirāḍeṣā citistā u vai pañcaiva dve-dve hyupadadhāti tā haitā agnerāśiṣastā uttamāyāṃ citā upadadhātyanta eṣo 'gneryaduttamā citirantatastadagnerāśiṣo nirāha pañca bhavanti pañca hi yajña āśiṣo 'thaine antarā purīṣaṃ nivapatyagnī haitau yadete iṣṭake nedimāvagnī saṃśocāta ityatho annaṃ vai purīṣamannenaivābhyāmetatsaṃjñāṃ karoti

8.6.1.23

athāto 'nvāvṛtam | purastādupadhāya dakṣiṇataḥ paścāduttarato madhya upadadhātyathottarāḥ purastādevāgra upadhāya dakṣiṇata uttarato madhye paścādupadadhātyavastātprapadano ha svargo loka etadvai devā imāṃlokāntsarvataḥ samapidhāyāvastātsvargaṃ lokam prāpadyanta tathaivaitadyajamāna imāṃlokāntsarvataḥ samapidhāyāvastātsvargaṃ lokam prapadyate

8.6.2.1

candasyā upadadhāti | atraiṣa sarvo 'gniḥ saṃskṛtaḥ sa eṣo 'tra śriyamaicanno haiṣo 'taḥ purā tasmā alamāsa yacriyamadhārayiṣyattasmādidamapyetarhyāhurna vā eṣo 'laṃ śriyai dhāraṇāya rājyāya vā grāmaṇīthyāya veti tasmai devā etāṃ śriyam prāyacannetāścandasyāḥ paśavo candāṃsyannam paśavo 'nnamu śrīḥ

He lays down Khandasyâs (bricks pertaining to the metres). Completed now was the entire Agni (fire-altar). He now wished for distinction; for, indeed, heretofore he was not equal thereto, that he should sustain distinction; whence people here say even to this day, 'This one is not equal to sustain distinction, either in regard to kingship or to headmanship.' The gods bestowed on him this distinction, these Khandasyâs; for the metres (Khandas) are cattle, and cattle are food, and (a position of) distinction is food.

8.6.2.2

tricānyupadadhāti | trivṛdvai paśuḥ pitā mātā putro 'tho garbha ulbaṃ jarāyuatho trivṛdvā annaṃ kṛṣirvṛṣṭirvījamekaivāticandā bhavatyekā hyeva sā sarvāṇi candāṃsyati sā yā sā śrīrmahattadukthaṃ tadyattanmahadukthametāstāścandasyāḥ

He lays down triplets, for the beast is threefold--father, mother, son; and, embryo, amnion, chorion; and food also is threefold--ploughing, rain, seed. One of them is an Atikhandas (excessive metre); for even whilst being one, that one is beyond all the metres. And as to that distinction, it is this great hymn of praise; and as to this great hymn of praise, it is these Khandasyâs.

8.6.2.3

tasya śiro gāyatryaḥ | ātmā triṣṭubho 'nūkaṃ jagatyaḥ pakṣau paṅktayo 'thaitāsāṃ kakubhāṃ catvāri catvāryakṣarāṇyādāyāticandasyupadadhāti sā sāticandā eva bhavati gāyatrya itarāḥ sampadyante saiva gāyatryaśītiryā bṛhatyaḥ sā bārhatī yā uṣṇihaḥ sauṣṇihyatha yadvaśo yadardharcau yadaindrāgnaṃ yadāvapanaṃ tadaticandā atha yannado yatsūdadohā yatpadanuṣaṅgā yatkiṃcātrānuṣṭupkarmīṇaṃ tadanuṣṭubhaḥ

Gâyatrî verses are the head thereof, Trishtubh verses the body, Gagatî verses the spine, and Paṅkti verses the wings; and of each of those Kakubh verses he takes four syllables, and adds them to the Atikhandas: that is just (what makes) that Atikhandas (excessive metre). The others result in Gâyatrîs: this is just that fourscore of Gâyatrîs, the Brihatîs (make up) the Bârhata one, and the Ushnihs the Aushniha one. And as to the Vasa hymn, the two half-verses, the Aindrâgna (hymn), and the insertion, they are Atikhandas; and as to the Nada-verse, the Sûdadohas, the pâda-appendages, and whatever Anushtubh matter there is, they make up the Anushtubhs.

8.6.2.4

pratiṣṭhā dvipadāḥ | etāvadvai mahaduktham mahadukthaṃ śrīḥ sarvāmevāsmā etāṃ devāḥ prāyacaṃstathaivāsmā ayametāṃ sarvāṃ śriyam prayacati

Dvipadâ verses are the feet. Thus much is the great hymn of praise, and the great hymn of praise means distinction: the gods bestowed upon him (Agni) all that distinction, and so does this (Sacrificer) bestow upon him all that distinction.

8.6.2.5

yadveva candasyā upadadhāti | etadvai devā etaṃ nākaṃ svargaṃ lokamapaśyannetā stomabhāgāstasminnaviśaṃsteṣāṃ viśatām prajāpatiruttamo 'viśatsa yaḥ sa prajāpatiretāstāścandasyāḥ

And, again, as to why he lays down the Khandasyâs. The gods at that time saw that firmament, the world of heaven, to wit, those Stomabhâgâs, and entered it. Of those entering, Pragâpati entered last; and thus Pragâpati is the same as these Khandasyâs.

8.6.2.6

tasya śiro gāyatryaḥ | tā yadgāyatryo bhavanti gāyatraṃ hiśirastisro bhavanti trivṛddhi śiraḥ pūrvārdha upadadhāti purastāddhīdaṃ śiraḥ

Gâyatrîs are his head; and as to its being Gâyatrîs, it is because the head is of Gâyatrî nature. There are three, for the head is threefold. He places them on the forepart (of the altar), for the head (of the animal or bird) is in front.

8.6.2.7

urastriṣṭubhaḥ | tā retaḥsicorvelayopadadhāti pṛṣṭayo vai retaḥsicā uro vai prati pṛṣṭayaḥ

Trishtubhs are the chest: he places them on the range of the two Retahsik; for the Retahsik are the ribs, and the ribs lie against the chest.

8.6.2.8

śroṇī jagatyaḥ | sa yāvati purastātsvayamātṛṇāyai triṣṭubha upadadhāti tāvati paścājjagatīryo vā ayam madhye prāṇastadeṣā svayamātṛṇā yāvatyu vā etasmātprāṇātpurastādurastāvati paścācroṇī

Gagatîs are the hips; at whatever distance from the naturally-perforated (central) brick he places the Trishtubhs in front, at the same distance from it he places the Gagatîs behind; for that naturally-perforated brick is this vital air in the middle (of the body), and as far from that vital air as the chest is in front, so far are the hips behind.

8.6.2.9

sakthyāvanuṣṭubhaḥ | tā anantarhitā jagatībhya upadadhātyanantarhite tacroṇibhyaṃ sakthyo dadhāti

Anushtubhs are the thighs: he places them close to the Gagatîs, and thereby places the thighs close to the hips.

8.6.2.10

parśavo bṛhatyaḥ | kīkasāḥ kakubhaḥ so 'ntareṇa triṣṭubhaśca kakubhaśca bṛhatīrupadadhāti tasmādimā ubhayatra parśavo baddhāḥ kīkasāsu ca jatruṣu ca

Brihatîs are the ribs, Kakubhs the breast-bone. The Brihatîs he places between the Trishtubhs and Kakubhs, whence these ribs are fastened on both sides, on the breast-bone and the costal cartilages.

8.6.2.11

grīvā uṣṇihaḥ | tā anantarhitā gāyatrībhya upadadhātyanantarhitāstacīrṣṇo grīvā dadhāti

Ushnihs are the neck: he places them close to the Gâyatrîs, and thereby places the neck close to the head.

8.6.2.12

pakṣau paṅktayaḥ | tā yatpaṅktayo bhavanti pāṅktau hi pakṣau pārśvata upadadhāti pārśvato hīmau pakṣau yadvarṣīyaścandastaddakṣiṇata upadadhāti dakṣiṇaṃ tadardham paśorvīryavattaraṃ karoti tasmāddakṣiṇo 'rdhaḥ paśovīryavattaraḥ

Paṅktis are the wings: and as to their being Paṅktis, it is because the wings are of Paṅkti (fivefold) nature. He places them sideways, for these wings are sideways. Whatever metre is larger that he places on the right side: he thus makes the right half of the animal the stronger, and hence the right side of an animal is the stronger.

8.6.2.13

udaramaticandāḥ | paśavo vai candāṃsyannam paśava udaraṃ vā annamattyudaraṃ hi vā annamatti tasmādyadodaramannam prāpnotyatha tajjagdhaṃ yātayāmarūpam bhavati tadyadeṣā paśūṃścandāṃsyatti tasmādatticandā atticandā ha vai tāmaticandā ityācakṣate paro 'kṣam paro 'kṣakāmā hi devāḥ

An Atikhandas is the belly; for the metres are cattle, and cattle are food, and food is (what fills) the belly, because it is the belly that eats the food: hence when the belly gets the food, it becomes eaten and used up. And inasmuch as this (brick) eats (atti) the metres (khandas), the cattle, it is called Attikhandas, for Attikhandas is really what is mystically called Atikhandas; for the gods love the mystic.

8.6.2.14

yoniḥ purīṣavatī | te saṃsoṛṣṭe upadadhāti saṃspṛṣṭe hyudaraṃ ca yoniśca purīśasaṃhite bhavato māṃsaṃ vai purīṣam māṃsena vā udaraṃ ca yoniśca saṃhite pūrvāticandā bhavatyaparā purīṣavatyuttaraṃ hyudaramadharā yoniḥ

A (brick) covered with loose soil is the womb. These two he lays close to each other, for the belly and the womb are close to each other. They are connected with loose soil, for loose soil means flesh, and both the belly and the womb are connected with flesh. The former is an Atikhandas, the latter a soil-bedded one (purîshavatî), for the belly is higher, and the womb lower.

8.6.2.15

te prācyā upadadhāti | prāṅ hyeṣo 'gniścīyate 'tho prāgvai prāca udaram prācī yonirbahistomabhāgaṃ hṛdayaṃ vai stomabhāgā hṛdayamu vā uttamathodaramatha yoniḥ

He places them so as to extend eastwards, for in an easterly direction this Agni (fire-altar) is built; and, moreover, in one moving forward, both the belly and the womb are moving forward. Outside the Stomabhâgâs (he places them), for the Stomabhâgâs are the heart, and the heart is highest, then (comes) the belly, then the womb.

8.6.2.16

te dakṣiṇataḥ svayamātṛṇāyā upadadhāti | atha prathamāyāṃ citā uttararaḥ svayamātṛṇāyā udaraṃ ca yoniṃ copadadhāti yo vā ayam madhye prāṇastadeṣā svayamātṛṇaitasya tatprāṇasyobhayata udaraṃ ca yoniṃ ca dadhāti tasmādetasya prāṇasyobhayata udaraṃ ca yoniśca

He places them south of the naturally-perforated (brick). Now, in the first layer, he places both the belly and the womb north of the naturally-perforated one; for that naturally-perforated one, indeed, is what this vital air in the middle (of the body) is: he thus places the belly and the womb on both sides of that (central) vital air, and hence the belly and the womb are on both sides of that central vital air.

8.6.2.17

pratiṣṭhā dvipadāḥ | tā yaddvipadā bhavanti dvandvaṃ hi pratiṣṭhā tisro bhavanti trivṛddhi pratiṣṭhā paścādupadadhāti paścādhīyam pratiṣṭhā

The Dvipadâs are the feet (the stand);--and as to its being Dvipadâs (verses of two feet), it is because the feet are a pair. There are three (such verses), for a stand (tripod) is threefold. He lays them down at the back, for the feet are at the back (of the body).

8.6.2.18

so 'syaiṣa sukṛta ātmā | tadyasya haitamevaṃ sukṛtamātmānaṃ kurvantyetaṃ ha sa sukṛtamātmānamabhisambhavatyatha yasya haitamato 'nyathā kurvanti duṣkṛtaṃ ha tasyātmānaṃ kurvanti sa ha sa duṣkṛtamevātmānamabhisambhavati

That body of his (Agni) is well-made;--and, indeed, for whomsoever they thus make that body of his so as to be well-made, he becomes possessed of that body of his as a well-made one; but for whomsoever they make it otherwise than that, for him they make that body of his so as to be ill-made, and he becomes possessed of an ill-made body.

8.6.2.19

tadete sāmanidhane abhyukte | arko devānām parame vyomannarkasya devāḥ parame vyomannityetadvai devānāṃ viśatām prajāpatiruttamo 'viśattasmādāhārko devānām parame vyomannityatha yadāhārkasya devāḥ parame vyomannityayaṃ vā agnirarkastasyaitaduttamāyāṃ citau sarve devā viṣṭāstasmādāhārkasya devāḥ parame vyomanniti

It is with reference to this that these two sâma-nidhanas (finales of sâman-hymns) are uttered,--'The light (is) in the highest heaven of the gods,' and, 'The gods (are) in the highest heaven of the light;'--for when on that occasion the gods were entering (heaven), Pragâpati was the last to enter: that is why he says, 'The light (is) in the highest heaven of the gods.' And as to why he says, 'The gods (are) in the highest heaven of light,'--the light, doubtless, is this Agni (the fire-altar), and it is on his highest layer that all the gods have thus entered: this is why he says, 'The gods are in the highest heaven of light.'

8.6.3.1

gārhapatyamupadadhāti | etadvai devāḥ prāpya rāddhvevāmanyanta te 'bruvankenedamarātsmeti gārhapatyenaivetyavruvangārhapatyaṃ vai citvā samāruhya prathamāṃ citimapaśyāma prathamāyai dvitīyāṃ dvitīyāyai tṛtīyāṃ tṛtīyāyai caturthīṃ caturthyai pañcamīm pañcamyā idamiti

He lays down the Gârhapatya. For the gods, having obtained this much, thought they had succeeded. They spake, 'Whereby have we succeeded in this?'--'By means of the Gârhapatya,' they said; 'for, after building the Gârhapatya and mounting thereon, we saw the first layer, from the first (we saw) the second, from the second the third, from the third the fourth, from the fourth the fifth, and from the fifth this one.'

8.6.3.2

ta 'bruvan | upa tajjānīta yatheyamasmāsveva rāddhirasaditi te 'bruvaṃścetayadhvamiti citimicateti vāva tadabruvaṃstadicata yatheyamasmāsveva rāddhirasaditi

They spake, 'Think ye upon this, how there may be success here for us!' They spake, 'Meditate ye (kit)!' whereby, indeed, they meant to say, 'Seek ye a layer (kiti)! seek ye whereby there may be success here for us!'

8.6.3.3

te cetayamānāḥ | etadapaśyannihemamāhṛtyopadadhāmahā iti tamihāhṛtyopādadhata tasminvyavadanta vasavaḥ purastādrudrā dakṣiṇata ādityāḥ paścānmaruta uttarato viśve devā upariṣṭādihopadadhāmehopadadhāmeti

Whilst meditating, they said this: 'Let us bring this one here and put it on (the fire-altar)!' Having brought this (Gârhapatya) here, they put it on. They disputed about it:--in the front part (of the fifth layer) the Vasus, on the right side the Rudras, on the hind part the Âdityas, on the left side the Maruts, and above it the Visve Devâs said. 'Here let us lay it down! here. let us lay it down!'

8.6.3.4

te 'bruvan | madhya evopadadhāmahai sa no madhya upahitaḥ sarveṣām bhaviṣyatīti taṃ madhya upādadhata tadetāṃ rāddhimātmannadadhata madhyato madhyata evaitadetāṃ rāddhimātmannadadhata tathaivaitadyajamāno yadgārhapatyamupadadhātyetāmevaitadrāddhimātmandhatte madhyato madhyata evaitadetāṃ rāddhimātmandhatte

They spake, 'Let us lay it down in the middle: when laid down in our midst, it will belong to all of us.' They laid it down in the middle (of the fifth layer), and thus they laid that success into the self (or the body of the altar);--in the middle (they laid it): they thus laid that success into the very middle of (Agni's and their own) self. And in like manner does the Sacrificer, when he lays down the Gârhapatya, lay that success into (his own) self; and (by laying it down) in the middle, he lays that success into the very middle of the self.

8.6.3.5

yadveva gārhapatyamupadadhāti | annaṃ vai gārhapatyo 'ttāyamagniścito 'ttra evaitadannamapidadhāti madhyato madhyata evāsminnetadannaṃ dadhāti

And, again, as to why he lays down the Gârhapatya. The Gârhapatya, doubtless, is food, and this built Agni is an eater: it is to the eater he thus offers that food;--in the centre (he lays down the Gârhapatya): in the very middle (of the body) he thus lays food into him.

8.6.3.6

yadveva gārhapatyamupadadhāti | vedirvai devaloko 'tha vā eṣa bahirvedi cito bhavati taṃ yadihāhṛtyopadadhāti tadenaṃ vedau devaloke pratiṣṭhāpayati

And, again, as to why he lays down the Gârhapatya. The world of the gods, doubtless, is the Vedi (altar-ground); but that (original Gârhapatya) is built up outside the Vedi: thus, when he brings it here and lays it down (on the fire-altar), he then establishes it (or him, Agni) on the Vedi, in the world of the gods.

8.6.3.7

yadveva gārhapatyamupadadhāti | yonirvai puṣkaraparṇamatha vā eṣa bahiryoni cito bhavati bahirdho vā etadyoneragnikarma yatpurā puṣkaraparṇāttaṃ yadihāhṛtyopadadhāti tadenaṃ yonau puṣkaraparṇe pratiṣṭhāpayati tatho haiṣo 'bahirdhā bhavatyaṣṭāviṣṭakā upadadhāti tasyokto bandhustaṃ vā etaireva yajurbhiretayāvṛtā cinoti yo hyevāsau sa evāyaṃ tamevaitadāhṛtyehopadadhāti

And, again, as to why he lays down the Gârhapatya. The lotus-leaf, doubtless, is a womb, but that (Gârhapatya) is built up outside the womb, and outside of the womb indeed takes place that performance regarding the fire-altar which takes place prior to the (laying down of the) lotus-leaf: thus, when they bring it (the Gârhapatya) here and lay it down, he then establishes it in the womb. on the lotus-leaf; and thus indeed it is not outside. Eight bricks he lays down: the significance of this has been explained. He builds it up with the same formulas and in the same order, for this one is the same as that (former Gârhapatya Agni) he thus brings it (or him) here and lays it down.

8.6.3.8

atha punaścitimupadadhāti | etadvai devā gārhapatyaṃ citvā tasminrāddhiṃ nāpaśyanyonirvai gārhapatyā citireṣo vai yone rāddhiryadretaḥ prajātistasyāmetasyāṃ yonau retaḥ prajātiṃ nāpaśyan

He then lays down the Punaskiti. Now at that time the gods, having built the Gârhapatya, did not find success therein; for the Gârhapatya pile is a womb, and success in a womb consists in seed, in generative power; and in this womb they saw no seed, no generative power.

8.6.3.9

te 'bruvan | upa tajjānīta yathāsyāṃ yonau retaḥ prajātiṃ dadhāmeti te 'bruvaṃścetayadhvamiti citimicateti vāva tadabruvaṃstadicata yathāsyāṃ yonau retaḥ prajātiṃ dadhāmeti

They spake, 'Think ye upon this, how we may lay seed and generative power into this womb!' They spake, 'Meditate ye!' whereby, indeed, they meant to say, 'Seek ye a layer! seek ye that we may lay seed and generative power into this womb!'

8.6.3.10

te cetayamānāḥ | etām punaścitimapaśyaṃstāmupādadhata tadetasyāṃ yonau retaḥ prajātimadadhurmadhyato madhyata evaitadetasyāṃ yonau retaḥ prajātimadadhustathaivaitadyajamāno yatpunaścitimupadadhātyetasyāmevaitadyonau retaḥ prajātiṃ dadhāti madhyato madhyata evaitadetasyāṃ yonau retaḥ prajātiṃ dadhāti

Whilst meditating, they saw this Punaskiti, and put it on (the Gârhapatya), and thereby laid seed and generative power into this womb;--in the centre (they placed it): they thus laid seed and generative power into the very middle of this womb. And in like manner does the Sacrificer now, when he lays down the Punaskiti, lay seed and generative power into this womb;--in the centre (he lays it down): he thus lays seed and generative power into the very middle of this womb.

8.6.3.11

tāṃ haike jaghanārdha upadadhati | jaghanārdhādvai retaḥ sicyate pucasaṃdhau pucādvai retaḥ sicyata iti na tathā kuryādbahirdhā ha te yone retaḥ prajātiṃ dadhati ye tathā kurvanti madhya evopadadhyāttatsamprati yonau retaḥ prajātiṃ dadhāti

Now some lay it down on the hind part (of the bird-like altar), because it is from the hind part that seed is introduced,--(to wit) on the juncture of the tail (and the body), for it is from (the part near) the tail that seed is introduced. Let him not do this, for they who do this lay seed and generative power outside the womb; but let him rather place it in the centre: he thus lays seed and generative power right into the womb.

8.6.3.12

aṣṭāviṣṭakā upadadhāti | aṣṭākṣarā gāyatrī gāyatro 'gniryāvānagniryāvatyasya mātrā tāvataivainametadreto bhūtaṃ siñcati pañca kṛtvaḥ sādayati pañcacitiko 'gniḥ pañca 'rtavaḥ saṃvatsaraḥ saṃvatsaro 'gniryāvānagniryāvatyasya mātrā tāvataivainametadreto bhūtaṃ siñcatyaṣṭāviṣṭakāḥ pañca kṛtvaḥ sādayati tattrayodaśa trayodaśa māsāḥ saṃvatsarastrayodaśāgneścitipurīṣāṇi yāvānagniryāvatyasya mātrā tāvattadbhavati

He lays down eight bricks,--the Gâyatrî (metre) consists of eight syllables, and Agni (the fire-altar) is of Gâyatrî nature: as great as Agni is, as great as is his measure, so great he thus introduces him in the form of seed. Five times he 'settles' it,--of five layers consists the fire-altar, five seasons make a year, and Agni is the year: as great as Agni is, as great as is his measure, by so much he thus introduces him in the form of seed. Eight bricks he 'settles' five times, that makes thirteen,--thirteen months make a year, and there are thirteen 'layer-fillings' of the altar: as great as Agni is, as great as is his measure, so great he thus becomes.

8.6.3.13

yadveva punaścitimupadadhāti | etadvā etadayathāyathaṃ karoti yadāhavanīyādgārhapatyamuttaraṃ cinoti tadyatpunaścitimupadadhāti ya evāyamagniścitastamevaitadāhṛtyāsyopariṣṭātpunaścinoti tadyaccitaṃ santam punaścinoti tasmātpunaścitiḥ

And as to why he lays down the Punaskiti. Now, in laying down the Gârhapatya (hearth) upon the Âhavanîya, he surely does what is improper; but when he lays down the Punaskiti he thereby brings this Agni (or altar) that has been built, and builds it up again thereon; and because he again (punas) builds up (ki) that (Agni) already built, therefore (this is called) Punaskiti.

8.6.3.14

taddhaike | jaghanārdhe gārhapatyamupadadhati pūrvārdhe punaścitimāhavanīyaśca vā etau gārhapatyaścaivaṃ vā etāvagnī iti na tathā kuryādayaṃ vai loko gārhapatyo dyaurāhavanīya uttaro vā asāvasyai tasmādenāmuttarāmevopadadhyāt

Now some lay down the Gârhapatya on the hind part, and the Punaskiti on the front part (of the built altar), for these two are the Âhavanîya and the Gârhapatya, and these two fires are (placed) in this way. Let him not do this, for the Gârhapatya is this (terrestrial) world, and the Âhavanîya is the sky; and above this (earth) surely is yonder (sky); let him therefore place it (the Punaskiti) on the top of that (Gârhapatya).

8.6.3.15

yadveva gārhapatyaṃ ca punaścitiṃ copadadhāti | vediśca haite agneruttaravediścātha ye amū pūrve nivapatyadhvarasya te atha haite agnestadyadete upadhāyāgniṃ nidadhāti vedau caivainametaduttaravedau ca pratiṣṭhāpayati

And as to why he lays down both the Gârhapatya and the Punaskiti. These two, doubtless, are the Vedi and the Uttaravedi (high-altar) of Agni. Now those two former (altars of this kind) which he throws up belong to the Soma-sacrifice, but these belong to the fire-altar; and when, after laying down these two; he deposits Agni (the fire) thereon, then he establishes him both on the Vedi and the Uttaravedi.

8.6.3.16

yadveva punaścitimupadadhāti | punaryajño haiṣa uttarā haiṣā devayajyā punaryajñamevaitadupadhatta uttarāmeva devayajyāmupa hainam punaryajño namati

And, again, as to why he lays down the Punaskiti. This, doubtless, is a repeated sacrifice (punaryagña), and higher (than the ordinary sacrifice) is this worship of the gods: he thus sets up a repeated sacrifice, and the higher worship of the gods; and the repeated sacrifice inclines (accrues) to him.

8.6.3.17

yadveva punaścitimupadadhāti | yaṃ vai tam prāṇā ṛṣayo 'gre 'gniṃ samaskurvantsa eṣa tamevaitatpunaścinoti tadyaccitaṃ santam punaścinoti tasmādveva punaścitiḥ

And, again, as to why he lays down the Punaskiti. This (altar), doubtless, is that same Agni whom in the beginning the vital airs, the Rishis, made up. He now builds him up again; and inasmuch as he again (punas) builds up (ki) that (Agni) already built, therefore also it is (called) Punaskiti.

8.6.3.18

yena ṛṣayastapasā sattramāyanniti | amūnetadṛṣīnāhendhānā agniṃ svarābharanta itīndhānā agniṃ svargaṃ lokamāharanta ityetattasminnahaṃ nidadhe nāke agnimiti svargo vai loko nāko yamāhurmanava stīrṇabarhiṣamiti ye vidvāṃsaste manava stīrṇabarhiṣamiti sarvadā haiva sa stīrṇabarhiḥ

[He lays down the first brick, with, Vâg. S. XV, 49], 'With what fervour the Rishis entered upon the sacrificial session,'--he thereby means those Rishis (the vital airs);--'kindling the fire and gaining the light,'--that is, 'kindling the fire, and gaining the heavenly world;'--'upon that firmament I place the Fire,'--the firmament, doubtless, is the heavenly world;--'whom thinkers call the straw-spreader,'--the thinkers (or men) are they who are wise; and 'straw-spreader' he says, because he (Agni) has ever the (sacrificial) straw spread for him.

8.6.3.19

tam patnībhiranugacema devāḥ | putrairbhrātṛbhiruta vā hiraṇyairityetenainaṃ sarveṇānugacemetyetannākaṃ gṛbhṇānāḥ sukṛtasya loka iti svargo vai loko nākaḥ svargaṃ lokaṃ gṛhṇānāḥ sukṛtasya loka ityetattṛtīye pṛṣṭhe adhi rocane diva ityetaddha tṛtīyam pṛṣṭhaṃ rocanaṃ divo yatraiṣa etattapati

[The second brick, with, Vâg. S. XV, 50], 'With our wives let us follow him, O gods! with our sons and brothers, or our golden treasures;'--that is, 'let us follow him with our all;'--'gaining the firmament in the world of righteousness;'--the firmament, doubtless, is the heavenly world: thus, 'gaining the heavenly world in the world of righteousness;'--'above the third luminous back of the sky,'--for this, indeed, is the third luminous back of the sky where this (Agni) now burns.

8.6.3.20

ā vāco madhyamaruhadbhuraṇyuriti | etaddha vāco madhyaṃ yatraiṣa etaccīyate bhuraṇyuriti bhartaityetadayamagniḥ satpatiścekitāna ityayamagniḥ satām pratiścetayamāna ityetatpṛṣṭhe pṛthivyā nihito davidyutaditi pṛṣṭhe pṛthivyā nihito dīpyamāna ityetadadhaspadaṃ kṛṇutāṃ ye pṛtanyava ityadhaspadaṃ kurutāṃ sarvānpāpmana ityetat

[The third brick, with, Vâg. S. XV, 51], 'Unto the centre of speech did he mount, the nimble,'--for this, indeed, is the centre of speech where he now is built up; and 'the nimble (bhuranyu),' that is, 'the sustainer (bhartar);'--'this Agni, the good lord, the heedful,'--that is, 'this Agni, the lord of the good, the heeding one;'--'established upon the back of the earth, he the brilliant,'--that is, 'established on the back of the earth, the shining one;'--'let him tread under foot any hostile!'--that is, 'let him tread under foot all evildoers.'

8.6.3.21

ayamagnirvīratamo vayodhā iti | ayamagnirvīryavattamo vayodhā ityetatsahasriyo dyotatāmaprayucanniti sahasriyo dīpyatāmapramatta ityetadvibhrājamānaḥ sarirasya madhya itīme vai lokāḥ sariraṃ dīpyamāna eṣu lokeṣvityetadupa pratyāhi divyāni dhāmetyupa prayāhi svargaṃ lokamityetat

[The fourth brick, with, Vâg. S. XV, 52], 'This Agni, the most mettlesome bestower of strength,'--that is, 'the most vigorous bestower of strength; may he glow a thousandfold, unremitting,'--that is, 'may he shine a thousandfold, not unheedful;'--'blazing in the middle of the sea,'--the sea, doubtless, means these worlds: thus, 'shining in these worlds;'--'go forth to the divine abodes!'--that is, 'go forth to the heavenly world!'

8.6.3.22

sampracyavadhvamupa samprayāteti | amūnetadṛṣīnāha samenam pracyavadhvamupa cainaṃ samprayātetyagne patho devayānānkṛṇudhvamiti yathaiva yajustathā bandhuḥ punaḥ kṛṇvānā pitarā yuvāneti vākca vai manaśca pitarā yuvānā vākca manaścaitāvagnī anvātāṃsīttvayi tantumetamiti yo 'sāvṛṣibhistantustatastametadāha

[The fifth brick, with, Vâg. S. XV, 53], 'Gather ye together! draw ye nigh together!'--he thereby says to those Rishis, 'Gather ye him together! draw ye nigh to him together!'--'Make ye Agni's paths to lead to the gods!'--as the text so the meaning;--'making the parents young again,'--the young parents, doubtless, are speech and mind, and these two fires also are speech and mind;--'in thee hath he spun out this thread,'--he thereby means that thread (of the sacrifice) which has been spun out by the Rishis.

8.6.3.23

udbudhyasvāgne pratijāgṛhi tvamiti | imametadagnimāhoccainam budhyasva prati cainaṃ jāgṛhītīṣṭāpūrte saṃsṛjethāmayaṃ ceti yathaiva yajustathā bandhurasmintsadhasthe adhyuttarasminniti dyaurvā uttaraṃ sadhasthaṃ viśve devā yajamānaśca sīdateti tadviśvairdevaiḥ saha yajamānaṃ sādayati

[The sixth brick, with, Vâg. S. XV, 54], 'Awake, O Agni, and be watchful!'--he thereby says to this Agni, 'Wake thou over this one, and watch thou over him! Wish and fulfilment, meet ye and he together!'--as the text, so the meaning;--'Upon this, the higher seat,'--the higher seat, doubtless, is the sky;--'sit ye down, O All-gods, and the Sacrificer!'--he thereby makes the Sacrificer sit down together with the Visve Devâs.

8.6.3.24

yena vahasi sahasram | yenāgne sarvavedasamityetaddhāsya pratijñātatamaṃ dhāma yena sahasraṃ vahati yena sarvavedasaṃ tenemaṃ yajñaṃ no naya svardeveṣu gantava iti tena na imaṃ yajñaṃ naya svargaṃ lokaṃ deveṣu gantava ityetadayaṃ te yonirṛtviya iti tasyokto bandhuraṣṭāviṣṭakā upadadhāti tasyo evoktaḥ

[The seventh brick, with, Vâg. S. XV, 55], 'Whereby thou carriest a thousand, whereby, O Agni, all wealth,'--for that, indeed, is his most acceptable power whereby he carries a thousand, and all wealth;--'thereby lead thou this sacrifice of ours unto the light to go to the gods!'--that is, 'thereby lead thou this our sacrifice to the heavenly world to go to the gods.'--[The eighth brick, with, Vâg. S. XV, 56], 'This is thy natural womb...;'--the meaning of this has been explained. Eight bricks he lays down: the meaning of this also has been explained.