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X KANDA, 5 ADHYÂYA, I BRAHMANA, 5.
365
3. This body (of the altar), indeed, is threefold; and with this threefold body he obtains the threefold divine Amrita (nectar, immortality). Now all these (bricks) are called 'ishtakå (f.),' not ‘ishtakah (m.),' nor 'ishtakam (n.) : thus (they are called) after the form of speech (vâk, f.), for everything here is speech-whether feminine (female), masculine (male), or neuter—for by speech everything here is obtained. Therefore he settles' all (the bricks) 1 with, Angiras-lıke lie thou steady (dhruvâ, f.)!' not with, “Angiras-like lie thou steady (dhruvah, m.)!' or with, 'Angiras-like lie thou steady (dhruvam, n.)!' for it is that Speech he is constructing.
4. Now, this speech is yonder sun, and this (Agni, the Fire-altar) is Death: hence whatsoever is on this side of the sun all that is held by Death ; and he who builds it (the Fire-altar) on this side thereof, builds it as one held by Death, and he surrenders his own self unto Death; but he who builds it thereabove, conquers recurring Death, for by his knowledge that (altar) of his is built thereabove.
5. This speech, indeed, is threefoldthe Rikverses, the Yagus-formulas, and the Sâman-tunes : the Rik-verses are the orb, the Sâman-tunes the light, and the Yagus-formulas the man in the sun); and that immortal element, the shining light, is this lotus-leaf?thus, when he builds up the Fire-altar
1 See VI, 1, 2, 28; VII, 1, 1, 30.
2 Vız. the lotus-leaf deposited in the centre of the altar-site, before the first layer is laid down, see VII, 4, 1, 7 seqq., where, however, it is represented as symbolising the womb whence Agni (the fire-altar) is to be born.
