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SATAPATHA-BRAHMANA,
he thereby meant his food. Now that Arka, to wit, man, is Agni; and verily, whoso regards Agni as the Arka and the man, in his (altar-) body that Agni, the Arka, will be built up even through the knowledge that 'I here am Agni, the Arka.'
FIFTH BRÂHMANA. 1. Now, the Yagus, indeed, is he who blows here, for even whilst passing along he (Vâyu, the wind) generates (vivifies) everything here, and after him passing along everything is generated : this is why the Yagus is no other than Vâyu.
2. And the course ? (gul) is this space, to wit, this air ?, for along this space it (the wind) courses ; and the Yagis is both the wind and the air-the
yat' and the 'gùh'—whence (the name) Yagus. And the 'yat' (that which goes) is this (Adhvaryu) 3, for when he goes' on (performing), the Rik and Sâman carry that Yagus established on the Rik and Sâman. Hence the Adhvaryu performs his work with the very same Grahas (cups of Soma), (while) there are each time 4 different stotras (chants) and sastras (recitations). it is just as if, after driving with a first pair (of horses), one drives with a second
pair.
1.Gah' would rather seem to mean the urger, or speeder.'
? Yad idam antariksham,' perhaps, with the double sensethis air is the "yat (the going, moving thing) "'-made use of in the sequel. The construction, however, is not quite clear. Sayana explains : ayam evâkâso gûr iti, gu iti sautro dhâtur gatyai thah; yad idam pratîyamanam antaksham asti tad eva gûr atı, yad evokyate-etam âkâsam anulakshya gavate, vâyur gakkhati, vậyugavamâdakarana-tvậg gûr âkâsah. * Or, whence (the name) Yagus, to wit, this (Adhvaryu).
That is, in different Soma-sacrifices.
