This Kāņda quotes several brief mantra passages from Kāņda 4 and gives brief explanations. Like the Kāņda 4, the dominant topic here is the construction of the fire-altar (vedi). However it does not give many details of the physical construction of the fire-altar. It explains the nature of the fire-altar, giving the names of the several types of bricks used and the anecdotes associated with the fire-altar. This Kāņda displays a variety of symbolism. For instance (5.6.10) states, “The first layer is earth, the second is midworld, the third is yonder heaven, the fourth is sacrifice (yajňa), the fifth is sacrificer''. In the same place it gives the bonding material for each layer namely, plants and trees for earth, the birds (life-energies) for midworld, Nakshatras (asterisms) for heaven, the dakshiņa (discernment or sacrificial fee) for the yajňa, the offspring for the yajamāna.

Later, the same anuvāka states "there are three layers because Agni is three fold ....''. See also (5.4.2) for another type of symbolism for fire-altars. (5.4.11) mentions the possible shapes of the fire-altar as those of hawk, heron, alaja bird, triangle, wooden vessel or trough (drona), circle and cemetery (smashānachit). The most common shape is that of hawk (or eagle) (shyena). The text symbolises the head, tail and the two wings in a variety of ways. Even the seasons are related to the fire-altar.

The altar is made of a variety of bricks or building bricks (işhţika) whose names indicate their symbolism and operation in the internal yajňa occurring in the subtle body. Again anecdotes are related with some bricks emphasizing their importance. For instance yagňatanu (Indra's powers or extensions of Indra) is one type of brick. It is said that Indra, the lord of the divine Mind, found these in some place, he powered himself with these (bricks) and could defeat the demonic forces. Some other names of bricks are swayam-matŗņņa (life energy or self-perforating), yajňatanu (body or powers of yajňa), bhūyāsam (increasing), nakasad (seat in heaven), chhandas (metres), praņabhŗt (bearing life-energy), adhipatni (governing lady) etc.

There are several anecdotes. Some deal with Prajāpati and declare that all the animals or beings created by him moved away from him after creation (5.7.10). Another anecdote is that the metres refuse to carry the oblation to the gods unless suitably rewarded. It is said that Agni went away from the gods (5.5.6). It is said that he hid himself in a reed (veņa) (TS (5.1.1)). It is said that when Agni went away from Prajāpati, Prajāpati searched for him with a horse. So Prajāpati is identified with a horse (5.1.1). Of course, all these anecdotes are symbolic. For the sake of brevity, we will refrain from giving the explanation.

There are several references to the life-energy Prāna and its associates apāna, vyāna, udāna. (5.2.5) declares that Prāna is Sun. (5.2.9) states that ‘gold, honey and Prāna' should be mixed for immortality. (5.2.10) specifically mentions the unification of Prāna, i.e., the harmonization of the various operations of life-energy including breath. The entire anuvāka (5.2.11) gives yajus mantrās for making the life-force peaceful with the aid of metres and chants. The anuvāka (5.2.12) symbolises the Prāna by a steed and details how to restore its wholeness.

There are several references to the metres, each involving a different type of symbolism. (5.2.1) states that Vishņu won the worlds by metres. (5.2.3) mentions the mantra of Vishvāmitra and its abode. (5.3.7) relates the Prāna with the life-span (āyu). It glorifies the Atichhandas metre, (5.3.8). The role of metre bricks in the construction of the fire-altar occurs in (5.3.8). It is said that by metres one wins Ray-Cows. The proper placement of the various metres like Gāyatri, Anuşhţubh, Bŗhati etc. are indicated in (5.3.8). The root meaning of metres (chhandas) as covering is mentioned in (5.6.6).

In several places there is mention of the harmony between the kingly power and the power of Brāhmaņa, the persons who know the Word. (5.6.10) mentions that the seers regarded the digging of earth as cruel (5.1.5). They were concerned with the excessive burning of the fire. There is a prayer for the grant of brilliance (Varchas) on all the four groups namely Brāhmaņa, Kshatriya, Vaishya and Shūdra implying that caste system was not opprosive or rigid.

There are several philosophical passages. It quotes RV (4.2.11) identifying Diti and Aditi with the finite and infinite, with the multiplicity and unity respectively.

Waters are named as divine energies. (5.6.1) gives the different names for waters and rivers using symbolism.

It mentions very briefly the Shatarudrīya hymn (4.5). Even though Kāņda 5 is said to be a Brāhmaņa (exposition) passage on Kāņda 4, it does not mention the famous creation hymns RV (10.81) and RV (10.82) and the Ashvamedha hymns RV (1.162) and RV (1.163) mentioned in TS (4.6).

The last 15 anuvākās of Prapāţhaka 5, last 13 anuvākās of Prapāţhaka 6 and the last 25 anuvākās (excluding the last) of Prapāţhaka 7 give a long list of animals or birds, and their limbs and the deities associated with them. Even though these animals or birds are claimed by the commentators to be sacrificed in the Ashvamedha yajňa, there is no mention of this statement in the text. The listing is a typical example of the microcosm-macrocosm correspondence common in Veda.

Back to Top