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VII KÂNDA, 4 ADHYAYA, 2 BRÂHMANA, 23.
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ficer: and inasmuch as he lays down the důrva-brick close to the naturally-perforated one, he thereby connects and joins breath with breath ; and inasmuch as he lays down the dviyagus one close to the dûrvå-brick-the darva-brick being the breath, and the dviyagus the Sacrificer—those two bodies of his (the human one and the divine one) thus become connected together by the breath, and not severed.
21. (He lays down the dviyagus brick, with Vâg. S. XIII, 22, 23] O Agni, what lights of thine in the sun overspread the sky by their beams, with all those help us to light and to people! -0 ye gods, what lights of yours are in the sun, and what lights are in kine and horses, O Indra and Agni, with all those bestow light upon us, O Brihaspati!' for 'light' he prays each time : light being immortality, it is immortality he thus bestows on him (Agni, and the Sacrificer). With two (verses) he lays it down: the significance of this has been explained. And, moreover, it is because that material form (of the brick) is a twofold one, (consisting as it does of) clay and water. Having settled it, he pronounces the Sadadohas upon it: the significance of this has been explained.
22. He then lays down two Retahsik (seed-shedding bricks);—the seed-shedders doubtless are these two worlds, for these two worlds do shed seed ;this (terrestrial world) sheds seed upwards from here in the form of) smoke; it becomes rain in yonder world, and that rain yonder world (sheds) from above: hence (creatures) are born within these two worlds, and therefore these two worlds are seed-shedders.
23. [He lays them down, with Vâg. S. XIII, 24]
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