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SATAPATHA-BRAHMANA.
15. And, having the vital air for its light, it is a hundred and one-fold by the vital airs limb by limb, for there is vital air in each limb: whosoever knows this obtains, even by his knowledge, whatever wish there is in a life of a hundred years, or in the one hundred and one-fold (altar), or in the sevenfold one, or in all sacrifices; for he has obtained a body perfected by all the sacrifices.
16. Now, there are these three fivefold (objects), the year, the fire, and man: their five forms are food, drink, well-being?, light, and immortality. Whatever food there is in the year, that is its food; whatever water, that is its drink; its well-being is the night, for in the night, as in well-being (contentment or goodness), all beings dwell together"; its light is the day, and its immortal element the sun. Thus much as to the deity.
17. Now as to the sacrifice. Whatever food is placed on the fire, that is its food, and whatever water, that is its water; its well-being is the enclosing-stones, for they are of the nature of nights 3; its light the (bricks) with special formulas, for they are of the nature of days; and its immortal
Or, perhaps, goodness, excellence (srl). 2 According to Sâyana, this is an etymological play on the word sri' (well-being, contentment, peace), as connected with the verb sri' sriyantı nivasanty asmın kâla iti 1âtrih srísabdavâkya. Cf. II, 3, 1, 3, where, with the Kânva, we have to read, 'ilitâ hi seie (serate, K.) samgânâh'-'for (when the sun has set) those who are at variance with one another lie quiet (together)
3 Viz. inasmuch as they enclose the altai, and protect it on all sides. Cf. VII, 1, 1, 12 seq., where the enclosing-stones are said to represent the womb in which the embryo Agni is contained; and are also compared with the ocean which flows 1ound the earth like a protecting moat.
