The Satapatha- Brahmana - Second Kanda - First Adhyaya to Third Adhyaya

The Satapatha Brahmana

 

translated by Julius Eggeling

THE SATAPATHA-BRÂHMANA

ACCORDING TO THE TEXT OF THE MÂDHYANDINA SCHOOL

Translated by

Julius Eggeling

SATAPATHA-BRÂHMANA.

Second  KÂNDA.

Part I

 

SECOND KÂNDA.

THE AGNYÂDHÂNA, THE AGNIHOTRA, THE PINDAPITRIYAGÑA, THE ÂGRAYANESHTI, AND THE KÂTURMÂSYÂNI.

I. THE AGNYÂDHÂNA OR ESTABLISHMENT OF THE SACRED FIRES.

FIRST ADHYÂYA. FIRST BRÂHMANA.

THE Agny-âdhâna (or Agny-âdheya), or ceremony of establishing a set of sacrificial fires, on the part of a young householder, is, as a rule, performed on the first day of the waxing moon. Some authorities also allow the performance to take place at full moon, probably in order to enable the newly-married couple to enter on their sacred duties with as little delay as possible. Moreover, special benefits are supposed to accrue to the performer of the ceremony from the conjunction of the new moon with certain lunar asterisms; though the author of our work, at any rate, does not seem greatly to encourage this practice, but rather to urge the pious householder to set up fires of his own, whenever he feels a longing for the sacrifice.
The normal performance of the Agnyâdhâna, as that of the full and new-moon offerings, requires two days; the first of which is taken up with preliminary rites, while the second--that is, the first day of the respective half-moon--is devoted to the chief ceremonies, beginning with the production of the sacred fire by friction. (See II, 1, 4, 8 seq.)
After the sacrificer has chosen his four officiating priests--viz. the Brahman, Hotri, Adhvaryu, and Âgnîdhra (or Agnîdh)--he proceeds, together with them, to erect the two sheds or 'firehouses.' In order to determine their exact sites, the Adhvaryu first draws from west to east the so-called 'easterly' line (cf. I, 2, 5, 14), and on it marks, at 8, 11, or 12 prakramas or steps from each other, the centres of the Gârhapatya and Âhavanîya fire-places, the outlines of which he then traces, making each a square aratni or cubit in area, the former circular, the latter square. The Dakshinâgni
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or Anvâhârya-pakana, if it is required at all, is of the same area, but of semicircular form, and lies south of the space between the altar and the Gârhapatya fire. The Gârhapatya fire-house is constructed with its laths running either from west to east, or from south to north, and a door on the south side; and so as to enclose both the Gârhapatya and Dakshina fires. The Âhavanîya fire-house, on the other hand, with its laths necessarily running from west to east, and an entrance from the east, contains the Âhavanîya fire and the altar (vedi) adjoining it on the west, and partly enclosing it with its 'shoulders' on the north and south sides. The two houses are also open to each other on the inner side; and sufficient space is left on all sides for freely moving around the fires.
The Adhvaryu then procures a temporary fire,--either producing it by friction, or obtaining it from certain specified sources in the village,--and after the usual fivefold lustration of the Gârhapatya fire-place (cf. p. 2), he lays down the fire thereon. Towards sunset the sacrificer [while seated east of the Âhavanîya house] invokes the gods and manes with 'Gods, fathers! fathers, gods! I sacrifice, being who I am; neither will I exclude him whose I am: mine own shall be the offering, mine own the toiling, mine own the sacrifice!' He then enters the Âhavanîya house from the east, passes through it to the Gârhapatya, and sits down behind (west of) the fire; his wife at the same time entering the Gârhapatya house from the south and seating herself south of him,--both facing the east. Thereupon the Adhvaryu hands to the sacrificer two pieces of wood (arani),--if possible, of asvattha, grown out of a samî tree,--to be used next morning for the production (or 'churning') of the sacred fire by one of them (the upper arani) being rapidly drilled in a hole in the other (or lower arani). [The sacrificer and his wife then lay the upper and lower sticks respectively on their laps; whereupon certain propitiatory ceremonies are performed by them, and honours are paid to the priests and the sticks; and the latter are finally deposited on a seat.] In the house of the Gârhapatya a he-goat may then be tied up for the night, which, if it belong to the sacrificer, is to be presented by him to the Âgnîdhra on the completion of the sacrifice.
After sunset the Adhvaryu measures out four vessels of husked rice grains--each containing three handfuls, which quantity is considered sufficient to furnish a meal for one man--on an ox-hide died red [and spread out with the hairy side upwards and the neck-part to the east]. With this rice the (odana) kâtushprâsya, or '(pap) to be eaten by the four (priests),' is prepared on the provisional Gârhapatya fire. When it is ready, the Adhvaryu makes a hollow in the pap and pours clarified butter into it. He then takes
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three kindling-sticks (samidh), anoints them with some of that ghee, and puts them on the fire one after another, with texts (cf. note on II, 1, 4, 5). Thereupon the sacrificer [having paid due honours to the priests by washing their feet and giving them perfumes and wreaths, &c., and assigned to each his share] bids them eat:
During the night the sacrificer and his wife have to remain awake and keep up the fire. When the night clears up, the Adhvaryu extinguishes the fire, or, if there is to be a Dakshinâgni, he takes it southwards and keeps it in a safe place till that fire is made up. He then draws with the wooden sword three lines across the fire-place and proceeds with the preparation of the hearth-mounds in the way set forth in the first Brâhmana of this Book.
2:1:1:11. Now when he equips (Agni, the fire) from this and that quarter, that is the equipping (of the fire) with its equipments 1. In whatever (objects) some of (the nature of) Agni is inherent, therewith he equips (the fire); and in thus equipping it he supplies it partly with splendour, partly with cattle, partly with a mate.
2:1:1:22. In the first place he (the Adhvaryu) draws (three) lines (with the wooden sword on the Gârhapatya fire-place 2). Whatever part of this earth
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is either trodden or spit upon, that he thereby removes from it; and he thus establishes his fire on earth that is entirely proper for the sacrifice: this is why he draws lines (across the fire-place).
2:1:1:33. He then sprinkles (the lines) with water. When he thus sprinkles (the fire-place) with water, that is the equipment (of the fire) with water. The reason why he brings water is that water is food; for water is indeed food: hence when water comes to this world, food is produced here. Thus he thereby supplies it (the fire) with food.
2:1:1:44. Water (ap, fem.), moreover, is female, and fire (agni, masc.) is male; so that he thereby supplies the latter with a productive mate. And since all this (universe) is pervaded (or obtained, âpta) by water, he sets up the fire, after he has obtained it by means of water 1. This is why he brings water.
2:1:1:55. He then brings (a piece of) gold. Now Agni at one time cast his eyes on the waters 2: 'May I pair with them,' he thought. He came together with them; and his seed became gold 3. For this reason the latter shines like fire, it being Agni's
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seed. Hence it (gold) is found in water, for he (Agni) poured it into the water. Hence also one does not cleanse oneself with it 1, nor does one do anything else with it. Now there is splendour (for the fire): for he thereby makes it to be possessed of divine seed, bestows splendour on it; and sets up a fire completely endowed with seed. That is why he brings gold.
2:1:1:66. He then brings salt. Yonder sky assuredly bestowed that (salt as) cattle on this earth: hence they say that salt soil is suitable for cattle. That (salt), therefore, means cattle; and thus he thereby visibly supplies it (the fire) with cattle; and the latter having come from yonder (sky) is securely established on this earth. Moreover, that (salt) is believed to be the savour (rasa) of those two, the sky and the earth 2: so that he thereby supplies it (the fire) with the savour of those two, the sky and the earth. That is why he brings salt.
2:1:1:77. He then brings (the earth of) a mole-hill (âkhu-karîsha) 3. The moles certainly know the
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savour of this earth: hence, by entering deeper and deeper into this earth, they (grow) very fat, knowing, as they do, its savour; and wherever they know the savour of this earth to be, there they cast it up. Hence he thereby supplies it (the fire) with the savour of this earth: that is why he brings a molehill. Moreover, they say of one who has attained prosperity (or splendour, sri) that he is purîshya; and purîsha and karîsha 1 doubtless mean one and the same thing: it is, therefore, for his (Agni's or the sacrificer's) attainment of splendour (sri) that he brings a mole-hill.
2:1:1:88. He then brings pebbles. Now the gods and the Asuras, both of them sprung from Pragâpati, once contended for superiority. This earth was then trembling like a lotus-leaf; for the wind was tossing it hither and thither: now it came near the gods, now it came near the Asuras. When it came near the gods,--
2:1:1:99. They said, 'Come, let us steady this resting-place; and when firm and steady, let us set up
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the two fires on it; whereupon we will exclude our enemies from any share in it.'
2:1:1:1010. Accordingly, in like manner as one would stretch a skin by means of wooden pins, they fastened down this resting-place; and it formed a firm and steady resting-place. And when it was firm and steady, they set up the two fires on it; and thereupon they excluded their enemies from any share in it 1.
2:1:1:1111. And in like manner that one (the Adhvaryu) now fastens down that resting-place by means of pebbles; and on it, when firm and steady, he sets up the two fires; whereupon he excludes the (sacrificer's) enemies from any share in it. This is the reason why he brings pebbles.
2:1:1:1212. These then are the five equipments 2: for fivefold is the sacrifice, fivefold the animal victim; and five seasons there are in the year.
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2:1:1:1313. Now, as to this, they say, 'Six seasons there are in the year.' And in that case the very deficiency (nyûna) itself is rendered a productive union 1, since it is from the lower part (nyûna, i.e. of the body) that offspring is here brought forth. Thus also a progressive improvement 2 (is assured to the sacrificer): for this reason there are five equipments. And when (it is nevertheless insisted on that) there are six seasons in the year, then Agni is the sixth of them, and thus there is no deficiency.
2:1:1:1414. Here also they say, 'He should not equip it even with a single equipment!' For (they argue) all those (objects) are on this earth, and hence, when he establishes the fire on this earth, the latter of itself obtains all those equipments: he need not, therefore, equip it with a single equipment. But let him nevertheless bring (those objects) together; for when he establishes the fire on this (earth), then it obtains all the equipments: and what (benefit) accrues from the equipments being brought together, that also accrues to it 3. Let him for that reason bring (the objects) together.

Footnotes

276:1 The verb here translated by 'to equip,' is sam-bhri, 'to carry, or bring, together, to collect;' and then 'to make the necessary preparations, to prepare;' hence sambhâra, 'the preparation, outfit,' the technical term for the objects employed in the preparation of the fire-place, with the view of symbolically ensuring success to the fire. In paragraphs 3 seq. the primary meaning 'to bring (together)' has been used, except where it seemed desirable to preserve its technical sense.
276:2 The three lines drawn across the fire-place form a necessary part of its lustration; see p. 2. According to the Paddhati on Kâty. IV, 8, the Adhvaryu first makes the fivefold lustration of the hearth, and thereupon again draws the mystic lines (? or draws the outline of the fire-place, cf. Kâty. IV, 8, 16) and proceeds with the sambharas; viz. he sprinkles the lines with water, while the sacrificer takes hold of him from behind; then puts down a piece of gold, and on it throws salt soil and the mould of a molehill, with which he forms the hearth-mound (khara)--circular in p. 277 the case of the Gârhapatya, square the Âhavanîya, and semicircular the Dakshinâgni; but each equal in area to a square aratni or cubit. Along the edge of the mound he then lays pebbles close to each other [50 on the Gârhapatya, 73 on the Âhavanîya, and 22 on the Dakshinâgni, according to the Schol. on Kâty. IV, 8, 16]. According to some authorities, the piece of gold is laid on the top of the mound. He thus prepares successively the Gârhapatya, Âhavanîya, and Dakshina hearths; afterwards, if required, those of the Sabhya and Avasathya fires, which are, like the Gârhapatya, of circular form.
277:1 An etymological play on the word ap, âpah, 'water,' and the verb âp, 'to obtain, pervade.'
277:2 In the version of this myth given Taitt. Br. I, 1, 3, 8, the waters courted by Agni are called Varuna's wives.
277:3 Tâh sambabhûva tâsu retah prâsiñkat tad hiranyam abhavat.
278:1 Sâyana interprets enena na dhâvayati by 'he does not clean (his teeth) with it;'--the St. Petersb. Dict. by 'he does not get himself conveyed (driven) by it.' The Kânva text has: Tasmâd enad apsv evânuvindanty apsu punanty apsu by enat prâsiñkan nainena dhâvayanti na kim kana kurvanti.
278:2 Cf. Taitt. Br. I, 1, 3, 2: 'The sky and the earth were (originally) close together. On being separated they said to each other, "Let there he a common sacrificial essence (yagñiyam) for us!" What sacrificial essence there was belonging to yonder sky, that it bestowed on this earth, that became the salt (in the earth); and what sacrificial essence there was belonging to this earth, that it bestowed on yonder sky, that became the black (spots) in the moon. When he throws salt (on the fire-place), let him think it to be that (viz. the black in the moon): it is on the sacrificial essence of the sky and the earth that he sets up his fire.'
278:3 On the mythic connection of (the white, sharp teeth of) the p. 279 âkhu (mole, mouse, rat), as of that of the boar, with the thunderbolt, see Dr. A. Kuhn's ingenious remarks, 'Herabkunft des Feuers and des Göttertranks,' p. 202. According to Taitt. Br. I, 1, 3, 3, Agni at one time concealed himself from the gods, and having become a mole, dug himself into the earth; so that the mole-hills thrown up by him, have some of Agni's nature attaching to them. The Taittirîyas also put on the hearth the earth of an ant-hill, which the Brâhmana (in the same way as our author does of the molehill) represents as the savour (or marrow, essence) of the earth.
279:1 The primary meaning of karîsha is 'that which is scattered, or strewn about,' hence 'refuse, rubbish' (and âkhu-karîsha, 'mole-cast'). Its secondary meaning, as is that of purîsha, is 'manure' (or perhaps also 'soft, rich mould'), an article naturally valued by an agricultural population. See I, 2, 5, 17, where purîsha is taken symbolically to represent cattle.
280:1 The corresponding myth of Taitt. Br. I, 1, 3, 5, though very different from ours, yet presents one or two points of resemblance. According to it, nothing was to be seen in the beginning except water and a lotus-leaf standing out above it. Pragâpati (being bent on creating the firm ground) bethought himself that the lotus-stalk must rest on something; and having assumed the form of a boar, he dived and brought up some of the earth. This he spread out (prath) on the lotus-leaf, whence originated the earth (prithivî), which he then fastened down by means of pebbles. Hence the latter are put on the hearth in order to afford a firm foundation for the fire.
280:2 According to the authorities of the Black Yagur-veda there are not five, but fourteen sambhâras, seven of which are taken from the earth, viz. sand, salt, a mole-hill, an ant-hill, mire from a dried-up pool, pebbles, and gold; while the remaining seven consist of pieces of wood from the asvattha, udumbara, palâsa (? two pieces), samî, and vikankata trees, and from some tree that has been struck by lightning. The sprinkling of water about the fire-place is not counted by them as a sambhâra, but as one of the usual acts of lustration. Taitt. Br. I, 1, 3 seq.
281:1 Or, a deficient pairing is effected (on account of the uneven number). I do not quite understand Sâyana's interpretation of the passage, the published text of the commentary being apparently corrupt in one or two places, The Kânva text reads: Tad âhuh shad vâ ritavah samvatsarasyeti yadi vai shal ritavah samvatsarasya nyûnam u vai pragananam nyûnâd vâ imâh pragâh pragâyante, &c.
281:2 Literally, 'a prevailing (or advancing) better-to-morrow,' svahsreyasam uttarâvat.
281:3 The drift of the author's reasoning evidently is that it is safer, by putting those objects on the fire-place, to make sure of the magic benefits of those symbols being really secured to the fire, and thereby to the sacrificer. The Kânva text of this paragraph, though differently worded, yields the same sense; except that it refers to p. 282 the sacrificer himself and to the wishes he entertains in collecting the objects.

 

 

 

SECOND BRÂHMANA.

2:1:2:11. He may set up the two fires 1 under the Krittikâs; for they, the Krittikâs, are doubtless Agni's asterism, so that if he sets up his fires under Agni's asterism, (he will bring about) a correspondence (between his fires and the asterism): for this reason he may set up his fires under the Krittikâs.
2:1:2:22. Moreover, the other lunar asterisms (consist of) one, two, three or four (stars), so that the Krittikâs are the most numerous (of asterisms) 2: hence he thereby obtains an abundance. For this reason he may set up his fires under the Krittikâs.
2:1:2:33. And again, they do not move away from the eastern quarter, whilst the other asterisms do move from the eastern quarter. Thus his (two fires) are established in the eastern quarter: for this reason he may set up his fires under the Krittikâs.
2:1:2:44. On the other hand (it is argued) why he should not set up the fires under the Krittikâs. Originally, namely, the latter were the wives of the Bears (riksha); for the seven Rishis 3 were in former times
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called the Rikshas (bears). They were, however, precluded from intercourse (with their husbands), for the latter, the seven Rishis, rise in the north, and they (the Krittikâs) in the east. Now it is a misfortune for one to be precluded from intercourse (with his wife): he should therefore not set up his fires under the Krittikâs, lest he should thereby be precluded from intercourse.
2:1:2:55. But he may nevertheless set up (his fire under the Krittikâs); for Agni doubtless is their mate, and it is with Agni that they have intercourse: for this reason he may set up (the fire under the Krittikâs).
2:1:2:66. He may also set up his fires under (the asterism of Rohinî. For under Rohinî it was that Pragâpati, when desirous of progeny (or creatures), set up his fires. He created beings, and the creatures produced by him remained invariable and constant 1, like (red) cows (rohinî): hence the cow-like nature of Rohinî. Rich in cattle and offspring therefore he becomes whosoever, knowing this, sets up his fires under Rohinî.
2:1:2:77. Under Rohinî, indeed, the cattle set up their fires, thinking that they might attain to (ruh) the desire (or love) of men. They did attain to the
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desire of men; and whatever desire the cattle then obtained in regard to men, that same desire he obtains, in regard to cattle, whosoever, knowing this, sets up his fire under Rohinî.
2:1:2:88. He may also set up his fires under (the asterism of) Mrigasîrsha. For Mrigasîrsha, indeed, is the head of Pragâpati 1; and the head (siras) means excellence (srî), for the head does indeed mean excellence: hence they say of him who is the most excellent (sreshtha) of a community, that he is the head of that community. Excellence therefore he attains whosoever, knowing this, sets up his fire under Mrigasîrsha.
2:1:2:99. On the other hand (it is argued) why one should not set up his fire under Mrigasîrsha 2. The latter, indeed, is Pragâpati's body. Now, when they (the gods) on that occasion pierced him 3 with what is called 'the three-knotted arrow,' he abandoned that
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body, for the body is a mere relic (or dwelling, vâstu), unholy and sapless. He should therefore not set up his fires under Mrigasîrsha.
2:1:2:1010. But he may, nevertheless, set them up (under Mrigasîrsha). For, assuredly, the body of that god, Pragâpati, is neither a relic nor unholy, 1: he may therefore set up (his fires under Mrigasîrsha). 'Under the Punarvasû he should perform the Punarâdheya 2,' thus (it is prescribed).
2:1:2:1111. He may also set up his fires under the Phalgunîs. They, the Phalgunîs, are Indra's asterism 3, and even correspond to him in name; for indeed Indra is also called Arguna, this being his mystic name; and they (the Phalgunîs) are also called Argunîs. Hence he overtly calls them Phalgunîs, for who dares to use his (the god's) mystic name? Moreover, the sacrificer himself is Indra, so that he in that case sets up his fires under his own asterism. Indra is the deity of the sacrifice; and accordingly his Agnyâdheya is thereby brought
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into relation with Indra. He may set up the fires under the first (Pûrva-phalgunîs)--whereby an advancing (successful) sacrifice accrues to him; or he may set them up under the second (Uttara-phalgunîs)--whereby a progressive (uttarâvat) improvement accrues to him.
2:1:2:1212. Let him set up his fires under the asterism Hasta 1, whosoever should wish that (presents) should be offered him: then indeed (that will take place) forthwith; for whatever is offered with the hand (hasta), that indeed is given to him.
2:1:2:1313. He may also set up his fires under Kitrâ. Now the gods and the Asuras, both of them sprung from Pragâpati, were contending for superiority. Both parties were desirous of rising to yonder world, the sky. The Asuras then constructed the fire (altar) called rauhina (fit to ascend by), thinking, 'Thereby we shall ascend (â-ruh) to the sky 2.'
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2:1:2:1414. Indra then considered 1, 'If they construct that (fire-altar), they will certainly prevail over us.' He secured a brick and proceeded thither, passing himself off for a Brâhman.
2:1:2:1515. 'Hark ye!' he said, 'I, too, will put on this (brick) for myself!' 'Very well,' they replied. He put it on. That fire (altar) of theirs wanted but very little to be completely built up,--
2:1:2:1616. When he said, 'I shall take back this (brick) which belongs to me.' He took hold of it and pulled it out; and on its being pulled out, the fire-altar fell down; and along with the falling fire-altar the Asuras fell down. He then converted those bricks into thunderbolts and clove the (Asuras') necks.
2:1:2:1717. Thereupon the gods assembled and said, 'Wonderfully (kitram) indeed it has fared with us who have slain so many enemies!' Hence the wonderful nature (kitrâtva) 2 of the asterism
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[paragraph continues] Kitrâ; and verily wonderfully it fares with him, and he slays his rivals, his spiteful enemy, whosoever, knowing this, sets up his fires under Kitrâ. A Kshatriya, therefore, should especially desire to take advantage of this asterism; since such a one is anxious to strike, to vanquish his enemies.
2:1:2:1818. Originally these (nakshatras) were so many different powers (kshatra), just as that sun yonder. But as soon as he rose, he took from them (â-dâ) their energy, their power; therefore he (the sun) is called Âditya, because he took from them their energy, their power 1.
2:1:2:1919. The gods then said, 'They who have been powers, shall no longer (na) be powers (kshatra) 2!' Hence the powerlessness (na-kshatratvam) of the nakshatras. For this reason also one need only take the sun for one's nakshatra (star), since he took away from them their energy, their power. But if he (the sacrificer) should nevertheless be desirous of having a nakshatra (under which to set up his fires), then assuredly that sun is a faultless nakshatra for him; and through that auspicious day (marked by the rising and setting of the sun) he should endeavour to obtain the benefits of whichever of those asterisms he might desire. Let him therefore take the sun alone for his nakshatra 3.

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Footnotes

282:1 That is, the Gârhapatya and Âhavanîya, the two principal fires.
282:2 Whilst the Krittikâs, or Pleiades, are supposed to consist of seven (or, according to others, of six) stars. the remaining twenty-six nakshatras or lunar mansions, according to our author, vary between one and four stars. Hence the Krittikâs are also called Bahulâs, 'the numerous.' In the later accounts, however, a larger number of stars is attributed to several nakshatras. Cf. Weber, Nakshatra, II, pp. 368, 381. The Kânva text has: 'Other nakshatras are (i.e. consist of) four; and there is here an abundance, so that he thereby obtains abundance.'
282:3 Saptarshi, or the seven Rishis, is the designation of the p. 283 constellation of Ursa Major, or the Wain. In the Rig-vela,. rikshâh (bears) occurs once (I, 24, 10), either in the same restricted sense, or in that of stars generally.
283:1 'Tâ asya pragâh srishtâ ekarûpâ upastabdhâs tasthû rohinya iva.' The Kânva text reads: Tam imâh pragâh srishtâ rohinya ivopastabdhâs tasthur ekarâpâ iva. Sâyana interprets upastabdhâh ('propped up, erect,' established) by 'pratibaddhagâtayah (of continuous lineage),' and ekarûpâh ('uniform') by 'avikkhinnapravâhâh (of uninterrupted flow or succession).' In Taitt. Br. I, 1, 2, 2, it is stated that Pragâpati created Agni under (the asterism) Rohinî, and that the gods then set up that fire under the same asterism.
284:1 For the mythical allusions in this and the succeeding paragraphs, we have to compare Sat. Br. I, 7, 4, 1; Ait. Br. III, 33. According to the version of the myth given in the latter work, Pragâpati transformed himself into a roe-buck (risya) and approached his own daughter (either the sky, or the dawn), who had assumed the shape of a doe (rohit). Out of their most fearful forms the gods then fashioned a divine being called Bhûtavat (i.e. Rudra), in order to punish Pragâpati for his incestuous deed. The latter was accordingly pierced by Bhûtavat's arrow and bounded up to the sky, where he became the constellation called Mriga (i.e. Mrigasîrsha), while his daughter became the asterism Rohinî. The arrow on the other hand, with which Pragâpati was pierced, became the constellation called 'the three-knotted arrow (perhaps the girdle of Orion).'
284:2 The Black Yagus does not recommend this asterism for the performance of agnyâdheya.
284:3 The Kânva text reads, 'When, on that occasion, that god (viz. Rudra) pierced him with the three-knotted arrow.'
285:1 Na vâ etasya devasya vâstu nâyagñiyam na sarîram asti.--Na vai tasya vâstu na nivîryam nâyagñiyam asti, 'for the relic of that (god) is neither sapless nor impure.' Kânva recension.
285:2 I.e. the repetition of the âdheya, or setting up of his fires, a ceremony which has to be performed in the event of the âdheya having proved unsuccessful; that is, in case he should not have prospered or even sustained losses. The direction has been inserted in this place on account of the position of Punarvasû, as the fifth mansion, between Mrigasîrsha, the third, and (Pûrva and Uttara) Phalgunîs, the ninth and tenth mansions, in the original order of the nakshatras.
285:3 In Taitt. Br. I, 1, 2, 4, the Pûrve Phalgunî are assigned to Aryaman, and the Uttare Phalgunî to Bhaga. While, however, both these asterisms are there recommended for the agnyâdheya, the Pûrve Phalgunî are rejected as unsuitable further on, in par. 8 (? a later addition).
286:1 In the Taitt. Br. this asterism is not mentioned as suitable for the agnyâdheya. The Âsv. S. II, 1, to omits both Hasta and Kitrâ; but permits the asterisms Visâkhe and Uttare Proshthapade.
286:2 In Taitt. Br. I, 1, 2, 4-6 this myth is related as follows: 'There were Asuras, named Kâlakañgas. They constructed a fire (altar) with a view to (gaining) the world of heaven. They put, every man of them, a brick to it. Indra, passing himself off for a Brâhman, put a brick on for himself, saying, "This one, Kîtra (the wonderful or bright one) by name, is for me!" They climbed up to heaven; Indra, however, pulled out his brick, and they tumbled down. And they who tumbled down, became spiders: two of them flew up, and they became the two heavenly dogs.' On this myth, Dr. A. Kuhn, 'Über entwickelungsstufen der mythenbildung,' p. 129, remarks: 'The myth given in Homer's Od. xi, 305-325, of Otos and Ephialtes, who, in order to fight the immortal gods, piled Ossa on Olympos, and Pelion on Ossa, of ἵν᾽ οὐρανὸς, and who are destroyed by Apollon, shows an obvious resemblance to these Indian myths; the more so, if we divest the latter of their Brâhmanical form, by which altar-bricks are substituted p. 287 for mountains; and if we hear in mind that the later versions of the myth, e.g. in the well-known passage of Ovid, put the Gigantes in the place of the Aloades.' See also Weber, Nakshatra, II, p. 372.
287:1 The Kânva text here proceeds thus: The gods then were afraid and said, 'If those (Asuras) complete (samâsyanti) that (fire-altar), they will prevail over us.' Then Indra having fastened a brick with the lightning-band (ârkena dâmnâ) went thither passing himself off for a Brâhman. He said, 'I, too, will put on this (brick) for myself.' They said, 'On then (upa hi)!' He put it on. That (fire-altar) wanted but very little to be built up, when he said, 'I shall take this (brick) which is mine,' Take it then (â hi)!' they said. Then seizing it (tâm abhihâya) he pulled it out. On its being pulled out the fire-altar tumbled down. On the fire-altar having tumbled down he made thunderbolts with those bricks and smote those (Asuras). Then the gods prevailed and the Asuras were worsted, &c.
287:2 Or, perhaps, its identity with (Indra's brick) Kitrâ; cf. preceding note.
288:1 The Kânva text reads: Tâni ha vâ etâni kshatrâni nânaiva tepur yathâsau vâ sûryas kandramâ vâ; teshâm hodyann evâdityah kshatram vîryam tegah pralulopa, tad vaishâm âdade.
288:2 This etymology of nakshatra is of course quite fanciful. For Aufrecht's probably correct derivation of the word from nakta-tra, 'night-protector,' cf. Zeitschrift für vergl. Sprachf., VIII, pp. 71, 72. See also Weber, Nakshatra; II, p. 268.
288:3 The Kânva text reads: Tasmân na nakshatram âdriyeta yadaivaisha kadâ kodîyâd apy âdadhîtaisha hi sarvâni kshatrâni p. 289 yadyu nakshatrakâmah syâd upo âsîta nakshatram ahâsya bhavati no etasyânudayo ’sti tasmâd v apy upaina(m â)sîta, 'he need therefore not attend to any nakshatra; but may set up his fires at any time when that (sun) rises, for he (the sun) is all the kshatras. Should he nevertheless be desirous of a nakshatra, let him approach (the sun) with veneration; for then there is a nakshatra for him, and that (sun) does not fail to rise: for this reason let him approach (the sun) with veneration.'

 

 

THIRD BRÂHMANA.

2:1:3:11. The spring, the summer, and the rains, these seasons (represent) the gods; and the autumn, the winter, and the dewy season represent the fathers. That half-moon which increases represents the gods, and that which decreases represents the fathers. The day represents the gods, and the night represents the fathers. And, further, the forenoon represents the gods, and the afternoon the fathers.
2:1:3:22. Those seasons, then, are the gods and the fathers; and whosoever, knowing this, invokes them as the gods and fathers, with his invocation of the gods the gods comply, and with his invocation of the fathers the fathers comply. Him the gods favour at his invocation of the gods, and him the fathers favour at his invocation of the fathers, whosoever, knowing this, invokes (the seasons) as the gods and fathers.
2:1:3:33. Now when he (the sun) moves northwards, then he is among the gods, then he guards the gods; and when he moves southwards, then he is among the fathers, then he guards the fathers 1.
2:1:3:44. When he (the sun) moves northwards, then one may set up his fires;--the gods have the evil dispelled
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from them (by the sun): he (the sacrificer) therefore dispels the evil from himself;--the gods are immortal: he therefore, though there is for him no prospect of immortality, attains the (full measure of) life, whosoever sets up his fires during that time. Whosoever, on the other hand, sets up his fires when (the sun) moves southwards, he does not dispel the evil from him,--since the fathers have not the evil dispelled from them (by the sun). The fathers are mortal: hence he dies before (he has attained the full measure of) life, whosoever sets up his fires during that time.
2:1:3:55. The spring is the priesthood, the summer the nobility, and the rainy season the common people (vis): a Brâhman therefore should set up his fires in spring, since the spring is the priesthood; and a Kshatriya should set them up in summer, since the summer is the nobility; and a Vaisya should set them up in the rainy season, since the rainy season is the common people.
2:1:3:66. And whosoever 1 desires to become endowed with holy lustre (brahmavarkasin), let him set up his fires in spring,--for the spring is the priesthood,--and he will certainly become endowed with holy lustre.
2:1:3:77. And whosoever desires to become a power (kshatra) 2 in prosperity and renown, let him set up his fires in summer,--for the summer is the nobility (kshatra),--and he will certainly become a power in prosperity and renown.
2:1:3:88. And whosoever may desire to be rich in progeny
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and cattle, let him set up his fires in the rainy season 1,--for the rainy season is the common people, and the people means food,--and he certainly becomes rich in progeny and cattle, whosoever, knowing this, sets up his fires in the rainy season.
2:1:3:99. [In the opinion of others] both these (classes of) seasons have the evil dispelled from them, for the sun is the dispeller of their evil, and as soon as he rises he dispels the evil from both these (classes of seasons). He should therefore set up his fires at any time, when he feels called upon to sacrifice; and should not put it off from one day to the morrow: for who knows the morrow of man 2?

Footnotes

289:1 According to the Kânva text, it is the rising sun, that guards the god-seasons and father-seasons respectively.
290:1 I.e. whatsoever Brâhman, as the Kânva text reads.
290:2 Kshatram sriyâ yasasâ syâm iti. The Kânva text reads: Kshatrasya pratimâ syâm sriyâ yasaseti, 'whosoever should wish to be an image of the kshatra in wealth and glory.'
291:1 The Black Yagus recommends sarad, autumn, for the Agnyâdheya in the case of a Vaisya.
291:2 Ko hi manushyasya svo veda. The Kânva text has: Na vai manushyah svastanam veda (veda) ko hi (!) tasmai manushyo yah svastanam vidyât, 'in truth no man knows the morrow, for what man, that knows the morrow, is there for him?'

FOURTH BRÂHMANA.

2:1:4:11. On the day preceding his Agnyâdheya, he (the sacrificer with his wife) should take his food in the day-time. For the gods know the minds of man: they are, therefore, aware that his Agnyâdheya is to take place on the morrow; and all the gods betake themselves to his house and stay (upa-vas) in his house; whence this day is called upavasatha (fast-day) 3.
2:1:4:22. Now, as it would be unbecoming for him to take food before men (who are staying with him as his guests) have eaten; how much more would it be so, if he were to take food before the gods have eaten: let him therefore take his food in the day-time. However, he may also, if he choose, take food at night,
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since the observance of the vow is not necessary for him who has not performed Agnyâdheya. For so long as he has not set up a (sacrificial) fire of his own, he is merely a man, and may therefore, if he choose, take food at night.
2:1:4:33. Here now some tie up a he-goat 1, arguing that the goat is sacred to Agni and that (this is done) for the completeness of the fire. But he need not do this. Should he possess a he-goat, let him present it to the Âgnîdhra on the next morning; for it is thereby that he obtains the object he desires. He need, therefore, take no notice of that (practice).
2:1:4:44. They 2 then cook a rice-pap sufficient for (the) four (priests) to eat, 'Hereby we gratify the metres,' so they say, arguing that this is done in the same way as if one were to order a team, which he is going to use for driving, to be well fed. He need not, however, do this: for indeed that same wish (which he entertains in so doing) he obtains by the very fact that Brahmans, be they sacrificial priests or not, are residing in his family (kula) 3: he need, therefore, take no notice of that (practice).
2:1:4:55. Having then made a hollow in it (the pap) for
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clarified butter to be poured in, and having poured clarified butter into it, they anoint three sticks of asvattha wood with this butter and put them on the fire with the (three) Rik-verses containing the words 'kindling-stick (samidh)' and 'butter (ghrita) 1;' arguing that thereby they obtain what has grown out of a samî 2. It is, however, only by (daily) putting (three kindling-sticks) on the fire for a whole year previous (to the Âdhâna) that one obtains that object: let him therefore take no notice of that (practice).
2:1:4:66. And on this point Bhâllabeya remarked, 'If he were to cook that rice-pap, this would assuredly
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be a mistake, just as if one were to do one thing, while intending to do another; or if one were to say one thing, while intending to say another; or if one were to go one way, while intending to go another.' And, indeed, it is not proper that they should either carry to the south, or extinguish, that fire on which a kindling-stick is put, or an oblation made, with a rik or a sâman or a yagus. Now they do indeed either take it to the south with the view of its becoming the Anvâhâryapakana (or Dakshinâgni), or (if there is to be no Dakshinâgni) they extinguish it 1.
2:1:4:77. Thereupon they 2 remain awake (during that night). The gods are awake: so that he thereby draws nigh to the gods, and sets up his fires as one more godly, more subdued, more endowed with holy fervour (tapas). He may, however, sleep, if he choose, since the observance of the vow is not necessary for him who has not performed Agnyâdheya. For so long as he has not set up a (sacrificial) fire of his own, he is a mere man; and he may, therefore, sleep, if he choose.
2:1:4:88. Now some churn (the fire) 3 before sunrise and
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take it eastwards (from the Gârhapatya to the Âhavanîya) after sunrise, arguing that thereby they secure both the day and the night for the obtainment of out-breathing and in-breathing, of mind and speech. But let him not do so; for when they thus churn (the fire) before sunrise, and take it eastwards after sunrise, both his (fires) are in reality set up before sunrise. By churning the Âhavanîya after sunrise he will obtain that (combination of blessings).
2:1:4:99. The gods, assuredly, are the day. The fathers have not the evil dispelled from them (by the sun); (and accordingly) he (the sacrificer) does not dispel the evil (if he churns the fire before sunrise). The fathers are mortal; and verily he who churns the fire before the rising of the sun, dies before (he has attained his full measure of) life. The gods have the evil dispelled from them (by the sun): hence he (the sacrificer) dispels the evil (from himself, if he churn after sunrise). The gods are immortal; and--though there is for him no prospect of immortality--he attains (the full measure of life). The gods are bliss, and bliss he obtains; the gods are glorious, and glorious he will be, whosoever, knowing this, churns (the fire) after the rising of the sun.
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2:1:4:1010. Here now they say, 'If the fire is not setup with either a rik-verse, or a sâman, or a yagus, wherewith then is it set up?' Verily, that (fire) is of the brahman: with the brahman it is set up. The brahman is speech: of that speech it is. The brahman is the truth, and the truth consists in those same (three) mystic utterances: hence his (fire) is established by means of the truth.
2:1:4:1111. Verily, with 'bhûh (earth)!' Pragâpati generated this (earth) 1; with 'bhuvah (ether)!' the ether; with 'svah (heaven)!' the sky. As far as these (three) worlds extend, so far extends this universe: with the universe it (the fire) is accordingly established.
2:1:4:1212. With 'bhûh!' Pragâpati generated the Brahman (priesthood); with 'bhuvah!' the Kshatra (nobility); with 'svah!' the Vis (the common people). As much as are the Brahman, the Kshatra, and the Vis, so much is this universe: with the universe it (the fire) is accordingly established.
2:1:4:1313. With 'bhûh!' Pragâpati generated the Self; with 'bhuvah!' the (human) race; with 'svah!' the animals (pasu). As much as are the Self, the (human) race, and the animals, so much is this universe: with the universe it (the fire) is accordingly established.
2:1:4:1414. 'Bhûr bhuvah!' this much he utters while laying down the Gârhapatya fire; for if he were to lay it down with all (three words), wherewith should he lay down the Âhavanîya? Two syllables 2
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he leaves over, and thereby those (five syllables) become of renewed efficacy; and with all the five syllables--'Bhûr bhuvah svah'--he lays down the Âhavanîya. Thus result eight syllables; for of eight syllables consists the gâyatrî, and the gâyatrî is Agni's metre: he thus establishes that (fire) by means of its own metre.
2:1:4:1515. Now when the gods were about to set up their fires, the Asuras and Rakshas forbade them, saying, 'The fire shall not be produced; ye shall not set up your fires!' and because they thus forbade (raksh) them, they are called Rakshas.
2:1:4:1616. The gods then perceived this thunderbolt, to wit, the horse. They made it stand before them, and in its safe and foeless shelter the fire was produced. For this reason let him (the Adhvaryu) direct (the Âgnîdhra) to lead the horse to where he is about to churn the fire. It stands in front of him 1: he thus raises the thunderbolt, and in its safe and foeless shelter the fire is produced.
2:1:4:1717. Let it be one used as a leader 2; for such a one possesses unlimited strength. Should he be unable to obtain a leader, it may be any kind of horse. Should he be unable to obtain a horse, it may also be an ox, since that (fire) is related (bandhu) to the ox 3.
2:1:4:1818. And when they carry that (fire) eastward 4,
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they lead the horse in front of it; so that, in proceeding in front of it, it wards off from it the evil spirits, the Rakshas; and they carry it (to the Âhavanîya) safely and unmolested by evil spirits.
2:1:4:1919. Let them carry it (the fire) in such wise that it turns back towards him (the sacrificer); for, assuredly, that fire is the (means of) sacrifice, and it is in the direction of him (the sacrificer) that the sacrifice enters him, that the sacrifice readily inclines to him. And, verily, from whomsoever it (the fire) turns away, from him the sacrifice also turns away; and if any one were to curse him, saying, 'May the sacrifice turn away from him!' then he would indeed be liable to fare thus.
2:1:4:2020. Moreover, that (fire) is the (sacrificer's) breath: let them therefore carry it in such wise that it turns
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back towards him; for it is in the direction of him that the breath enters into him. And, verily, from whomsoever it (the fire) turns away, from him the breath also turns away; and if in that case any one were to curse him, saying, 'May the breath turn away from him!' then he would indeed be liable to fare thus.
2:1:4:2121. And, verily, the sacrifice is yonder blowing (wind). Let them, therefore, carry it in such wise that it 1 turns towards him; for it is in the direction of him that the sacrifice enters him, that the sacrifice readily inclines to him. And from whomsoever it turns away, from him the sacrifice also turns away; and if any one were to curse him, saying, 'May the sacrifice turn away from him!' then he would indeed be liable to fare thus.
2:1:4:2222. And, verily, that (fire) is the (sacrificer's) breath. Let them, therefore, carry it in such wise that it turns towards him; for it is in the direction of him that the breath enters into him. And from whomsoever it (the fire) turns away; from him the breath also turns away; and if any one were to curse him, saying, 'May the breath turn away from him!' he would indeed be liable to fare thus.
2:1:4:2323. He (the Adhvaryu) then makes the horse step on (the Âhavanîya fire-place) 2. When he has made it step on it, he leads it out towards the east, makes it turn round again (from left to right) and lets it
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stand there facing the west. The horse doubtless represents strength: hence he makes it turn round again in order that this strength shall not turn away from him (the sacrificer).
2:1:4:2424. He lays that (fire) down on the horse's footprint 1; for the horse represents strength, so that he thereby lays it down on strength: for this reason he lays it down on the horse's foot-print.
2:1:4:2525. In the first place he silently touches (the footprint with the burning fire-wood). He then lifts it up and touches once more with it; and at the third time he lays it down with (Vâg. S. III, 5), 'Earth! ether! heaven!' For there are three worlds indeed; so that he thereby obtains these (three) worlds. This now is one (mode of laying down the fire).
2:1:4:2626. Then there is this other. Silently he touches (the foot-print with it) in the first place; he then lifts it up, and at the second time lays it down with 'Earth! ether! heaven!' For he who wants to lift a load without having a firm footing on this (earth), cannot lift it; nay, it crushes him.
2:1:4:2727. Now, when he touches it silently he thereby takes a firm footing on this resting-place; and having obtained a firm footing on it, he lays down (the fire): and thus he wavers not. Here now Âsuri, Pâñki, and Mâdhuki held it (the fire) slightly to the back (or west of the fire-place) 2. 'For,' they argued, 'everything else (that is on the hearth)
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becomes, as it were, relaxed (on being touched by the fire): he should therefore, after holding it up, lay it down at the first (touching) with "Earth! ether! heaven!" for thus no relaxation takes place.' Let him then do this in whichever way he may deem proper.
2:1:4:2828. He (the sacrificer) then goes round to the east side (of the fire), and taking hold of the top part of the burning sticks he mutters (Vâg. S. III, 5): 'Like unto the sky in plenty, like unto the earth in greatness!' When he says, 'Like unto the sky in plenty,' he means to say, 'Like as yonder sky is plenteous with stars, so may I become plenteous!' and when he says, 'Like unto the earth in greatness,' he means to say, 'As great as this earth is so great may I become!'--'On that back of thine, O Earth, that art meet for the worship of the gods'--for on her back he lays down that (fire)--'I lay down Agni, the eater of food, for the obtainment of food.' Agni is an eater of food: 'May I become an eater of food,' this is what he thereby says. This is a prayer for blessing,--he may mutter it, if he choose; or, if he choose, he may omit it.
2:1:4:2929. He stands worshipping by (the fire) while muttering the (three) Rik-verses of the queen of serpents (Vâg. S. III, 6-8) 1,--'Hither has come that spotted bull and has settled down before the mother; and before the father on going up to heaven.--She moves along through the luminous spheres, breathing forth from his breath: the mighty (bull) has illumined
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the sky.--He rules over the thirty domains; and song is bestowed on the winged one, yea, with the light at the break of day!' Thus he recites; and whatever (benefit) has not been obtained by him either through the equipments, or through the asterisms, or through the seasons, or through the laying down of the fire, all that is thereby obtained by him; and for this reason he stands worshipping by (the fire), while muttering the verses of the queen of serpents.
2:1:4:3030. They say, however, that one need not stand by (the fire) worshipping with the verses of the queen of serpents. For the queen of serpents, they argue, is this earth; and accordingly when he lays down the fire on her, he thereby obtains all his desires: hence he need not stand by (the fire) worshipping with the verses of the queen of serpents.

Footnotes

291:3 See I, 1, 1, 7 seq.
292:1 This practice is perhaps the remnant of a former animal offering. See I, 2, 3, 6, where the goat is mentioned as the last of the animals meet for sacrifice.
292:2 That is, as would seem, those ritualists who maintain that a goat should be tied up for that night. The Kânva text reads, 'Here some cook that night that kâtuhprâsya rice-pap, saying (vadantah), "Hereby we gratify the metres."' According to the Paddhati on Kâty IV, 8, the quotation 'Hereby we gratify the metres' seems to form the last of the formulas pronounced by the sacrificer, while washing the feet of the priests and offering them food.
292:3 'The fulfilment of that wish he obtains through Brahmans, whether officiating priests or not, staying in his house (kula) and taking food there.' Kânva text.
293:1 The three verses containing the words samidh and ghrita are Vâg. S. III, 1, 3, 4. Taitt. Br. I, 2, 1, 9-10 has them in the order 1, 4, 3; and does not give the verse Vâg. S. III, 2 (Rig-veda V, 5, s). As neither version of our Brâhmana makes any mention of this verse, it may be doubted whether originally it formed part of the Samhitâ. According to Kâty. IV, 8, 5-6 he (? the Adhvaryu) is to put on (the three kindling-sticks) with Vâg. S. III, i, &c., one verse with each stick; whereupon he, (the sacrificer, according to the commentary) is to mutter III, 4; and according to ib. 7 'the Adhvaryu optionally mutters the second.' The Paddhati reconciles the different statements thus: he takes the sticks, rises and puts the first on the fire with III, 1; then sitting down he mutters III, 2; thereupon he again rises and puts on the second with III, 3, and the third with III, 4. The commentator, however, alludes to differences of practice in different schools as to this point.
293:2 The sacrificial fire, to be set up at the Âdheya, should probably be produced by means of two pieces of asvattha wood which has grown out of a samî tree. Sâyana remarks that the ritualists referred to in our passage consider that the cooking of the rice-pap takes place, not with the view of the latter being eaten by the priests, but merely to afford an opportunity for putting the kindling-sticks on the fire, and thereby securing to the sacrificer the benefits that would have accrued to hire from the above mode of ignition. This view, however, is not countenanced by our author, who, on the contrary, favours the daily cooking of a mess of rice-pap for the four priests for a twelvemonth preceding the Agnyâdheya, as a substitute for the production of the fire by friction. See Kâty. IV, 8, 11 (and Paddhati).
294:1 His argument seems to be that, since the cooking of the rice-pap involves the putting on of consecrated sticks with sacrificial formulas, one is not to cook the pap because that same fire will afterwards have to be extinguished or to be taken to the Dakshinâgni hearth. The passage is, however, far from clear to me.
294:2 Viz. the ritualists referred to; that is to say, they make the sacrificer and his wife remain awake all night. Sâyana takes gâgrati to stand for gâgarti, 'he, the sacrificer, remains awake.' The Kânva text, however, has, 'Here now they say, he should remain awake that night.'
294:3 The production of the sacred fire by means of two sticks (arani) of the asvattha (Ficus Religiosa) is thus described by Stevenson, 'Translation of the Sâma Veda,' pref. p. vii: 'The process by which fire is obtained from wood is called churning, as it resembles p. 295 that by which butter in India is separated from milk. The New-Hollanders obtain fire from a similar process. It consists in drilling one piece of arani wood into another by pulling a string tied to it with a jerk with the one hand, while the other is slackened, and so alternately till the wood takes fire. The fire is received on cotton or flax held in the hand of an assistant Brahman.' On the mythological associations of the agni-manthana, especially with the Teutonic need-fire and the myth of Prometheus; and those of the asvattha tree, grown out of a samî, with the mountain-ash (roun-tree, rowan-tree, witch-elm, witchen, witch-hazel, witch-wood; eber-esche), see A. Kuhn's epoch-making essay, 'Ueber die Herabkunft des Feuers and des Göttertranks.'
296:1 Compare XI, 1, 6, 3.
296:2 Viz. svah, pronounced su-vah. In laying down the Gârhapatya he utters the first two words, consisting of three syllables; and in laying down the Âhavanîya he pronounces all three words, consisting of five syllables.
297:1 The horse is to stand east of the Gârhapatya fire-place, with its head to the west, where, behind the khara, the Adhvaryu is about to produce the fire.
297:2 Pûrvavah, 'drawing in front,' i.e. a young (newly-harnessed) horse. The term may also mean 'conveying eastwards,' whence it is probably used here; cf. Taitt. Br. I, 1, 5, 6.
297:3 See XIII, 8, 4, 6, where the ox is said to be sacred to Agni (âgneya). See also p. 292, note 1; and I, 2, 3, 6.
297:4 The following particulars, not alluded to by our author, have p. 298 to be supplied here from Katy. IV, 8, 29 seq., and the commentaries: As soon as fire has been obtained from the two pieces of wood, [it is placed in a pan and covered with dry, powdered gomaya; and] the sacrificer blows it with 'Breath I bestow on the immortal;' and the well-kindled flame he inhales with 'The immortal I bestow on the breath' (see II, 2) 2, 15). The fire is then set ablaze with fire-wood and laid down on the newly-made Gârhapatya hearth-mound with '[Om!] Bhûr bhuvah svah!' (Vâg. S. III, 5); and with 'I lay thee down, O Lord of Vows (vratapati), with the law (vrata) of N. N?'--the gotra-name being inserted in the case of the Bhrigus and Aṅgiras; and those of different Rishis or gods and divine beings in that of others. At the sacrificer's bidding the Brahman or Adhvaryu then chants the Rathantara-sâman (cf. p. 196, note 2). Then follows the uddharana or taking out fire from the Gârhapatya for the Âhavanîya. A bundle of wood is lighted at the lower ends on the Gârhapatya and placed in a pan on an underlayer of clay. It is then carried eastwards in such a way that the smoke is directed towards the sacrificer following it; the horse being led in front of the fire. At the starting of the procession the Brahman, at the Adhvaryu's call, chants the Vâmadevya-sâman.
299:1 Viz. the wind indicated by the backward-turned flame of the fire, as it is carried eastwards to the Âhavanîya.
299:2 The Adhvaryu sits down and makes the horse put its right fore-foot on the recently prepared hearth-mound. Having then led it eastwards and turned it round, he calls on the Brahman to chant the Brihat-sâman (see p. 196, note 2).
300:1 Taitt. Br. I, 1, 5, 9, on the contrary, forbids the fire to be laid down on the horse's foot-print, as the sacrificer's cattle is thereby surrendered to Rudra. Moreover, the horse is there made to step beside, not upon, the hearth-mound.
300:2 The Kânva text reads: Tad v Âsurih Pâñkir Mâdhukir iti dadhrire, 'here now they held it thus.'
301:1 These verses form the hymn Rig-veda X, 189, the authorship of which is ascribed to the queen of serpents (either Kadrû, or the earth, according to Mahîdhara).

SECOND ADHYÂYA. FIRST BRÂHMANA.

THE OBLATIONS.

2:2:1:11. When he has taken out the Âhavanîya fire 1, he performs the Full-offering 2. The reason why
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he performs the full-offering is that he thereby causes that Agni to become an eater of food for his own self; that he thereby offers food to him. Even as (a mother or cow) would offer the breast to a new-born child or calf, so does he thereby offer food to him.
2:2:1:22. And having been appeased by that food, he (Agni) waits patiently for the other oblations to be cooked. If, on the other hand, that oblation were not to be offered up in him, he would ere long burn either the Adhvaryu or the sacrificer, for these two pass nearest by him. This is the reason why he makes this offering.
2:2:1:33. He offers it (with a) full (spoon); for the full doubtless means the All (universe), so that he thereby appeases him with the All. He offers it with 'Svâhâ!' for the Svâhâ is undefined, and undefined also is the All, so that he thereby appeases him by means of the All.
2:2:1:44. The first offering which Pragâpati made, he made with 'Svâhâ!' Now that (offering) indeed is virtually the same as this one; and hence he (the sacrificer) also makes it with 'Svâhâ!' At this (offering) he grants a boon (to the priests) 1; but
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a boon (may mean) everything, so that he thereby appeases him (Agni) with everything.
2:2:1:55. Here now they say, 'When he has made this offering, he need not attend to the subsequent oblations; for by this offering he obtains that wish for which he takes out the subsequent oblations.'
2:2:1:66. He takes out (material for an oblation) 1 to Agni Pavamâna (the Blowing) 2. Now the blowing one is the breath, so that he thereby puts breath into him (the sacrificer). And this he puts into him by means of this (offering); for breath means food, and this offering also is food.
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2:2:1:77. He then makes offering to Agni Pâvaka (the Purifying). Now the purifying one means food, so that he thereby puts food into him (Agni, or the sacrificer). And this he puts into him by means of this (offering), for this offering is indeed food.
2:2:1:88. He then makes offering to Agni Suki (the Bright). Now brightness means vigour, so that he thereby puts vigour into him. And this he puts into him by means of this (offering); for when he offers up that oblation in him (Agni), then that vigour, that brightness of his blazes up.
2:2:1:99. For this reason they say, 'When he has made that (full) offering, he need not attend to any further oblations; for by this offering he obtains that wish for which he takes out the subsequent oblations.' But let him nevertheless take out the subsequent oblations; for what invisible (blessing, or meaning) there was in that (full-offering) that now becomes thus (visible).
2:2:1:1010. Now the reason why he makes offering to Agni Pavamâna, is that the blowing one is the breath. When (the child) is born, then there is breath. And as long as it is not born, it breathes in accord with the mother's breath; but when it is born, then he thereby puts breath into it.
2:2:1:1111. And the reason why he makes offering to Agni Pâvaka, is that the purifying one means food: hence he thereby puts food into (the child) when it is born.
2:2:1:1212. And the reason why he makes offering to Agni Suki, is that brightness means vigour. Now when it (the child) grows by means of food, then there is vigour; and hence, when he has made it grow by means of food, he thereby puts into it that vigour, that brightness. This is why (he offers) to Agni Suki.
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2:2:1:1313. That other (practice) then is altogether erroneous 1. For when Agni passed over from the gods to men, he bethought him, 'I must not pass over to men with my whole body!'
2:2:1:1414. He then laid down in these (three) worlds those three bodies of his. That 'blowing (pavamâna)' form of his he laid down on this earth, that 'purifying (pâvaka)' one in the ether, and that 'bright (suki)' one in the sky. Now the Rishis then existing became aware of this: 'Agni has not come to us with his whole body,' they said. They then prepared those oblations for him.
2:2:1:1515. Now when he makes offering to Agni Pavamâna, he thereby obtains that form of his (Agni's) which he laid down on this earth; and when he makes offering to Agni Pâvaka, he thereby obtains that form of his which he laid down in the ether; and when he makes offering to Agni Suki, he thereby obtains that form of his which he laid down in the sky: and thus he lays down the entire Agni unmutilated. For this reason also he should take out the oblations subsequent (to the full-offering).
2:2:1:1616. The first oblation has a barhis (altar-covering of sacrificial grass) to itself; the two following ones have one barhis in common. Now the first oblation represents this world, the second one that ether, and the third one the sky. But this earth is compact; and the ether and yonder sky are, as it were, trembling: and in order that these two may counterbalance that (earth), the (last) two (oblations) have one barhis in common.
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2:2:1:1717. All these sacrificial cakes (for Agni) are on eight potsherds; for of eight syllables consists the (pâda of the) gâyatrî, and the gâyatrî is Agni's metre 1: with its own metre he accordingly establishes that fire. In all, these potsherds amount to twenty-four; for of twenty-four syllables consists the gâyatrî (stanza), and the gâyatrî is Agni's metre: with its own metre he accordingly establishes that fire.
2:2:1:1818. He then offers a potful of boiled rice to Aditi. For he who performs those (preceding) oblations moves away, as it were, from this world, since he moves in the ascent of these worlds 2.
2:2:1:1919. Now when he offers a potful of boiled rice to Aditi,--Aditi being this earth, and this earth being a firm resting-place,--he thereby again takes his stand on this firm resting-place. This is why he offers a potful of boiled rice to Aditi.
2:2:1:2020. For her, they say, the two samyâgyâs 3 should be virâg verses; for the virâg is this (earth); or
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trishtubh verses, for the trishtubh is this (earth); or gagatî verses, for the gagatî is this (earth). Still, however, they should be virâg verses.
2:2:1:2121. The priests' fee for (offering to) her consists of a cow; for this (earth) is, as it were, a cow: she milks out for men all their desires. The cow is a mother, and this (earth) also is a mother, for she bears the men: for this reason the priests' fee is a cow. This is one mode (of performing those offerings).
2:2:1:2222. Then there is this other. He simply offers a cake on eight potsherds to Agni, and thereby, implicitly, to Agni Pavamâna, Agni Pâvaka, and Agni Suki; and immediately after he visibly sets him up (as Agni). For this reason he offers (a cake) to Agni 1, and then a potful of boiled rice to Aditi. The treatment of the potful of rice (in that case) is the same (as before).

Footnotes

302:1 Previously to the performance of the full-offering, the other fires (if there are any more) are laid down. An integral part of the laying down of the Sabhya, or hall-fire, which seems to have been kept up only by Kshatriyas, is a game of dice, played by the priests, with a cow, offered by the sacrificer, for the stake. On an ox-hide, spread north of the sacrificial ground, they place a brass vessel upside down, and on it throw four times five cowries (or, if such are not to be had, five sticks) with 'Even I win, uneven thou art won (or defeated)!'
302:2 The pûrnâhuti, or 'full-offering,' is an oblation of a spoonful of clarified butter. Kâty. IV. 10, 5, and comm., supply the following particulars, applying to all ordinary guhoti-offerings: He puts butter into the butter-pot and places it on the Gârhapatya to p. 303 melt. Having then wiped the dipping-spoon (sruva) and offering-spoon (guhû) with sacrificial grass in the manner described at I, 3, 1, 6 seq., and taken the butter-pot off the fire, and strained the butter with the two stalks of darbha serving as strainers, he fills the guhû with the sruva. He now takes one stick, steps over to the north side of the Âhavanîya fire, strews grass around it, and puts the stick on the fire. He then sits down with bent right knee, and, while the sacrificer takes hold of him from behind, he pours the spoonful of butter into the fire with 'Svâhâ!' the sacrificer pronouncing the dedicatory formula (tyâga), 'This to Agni!'
303:1 After the full-offering the sacrificer breaks the silence, imposed on him, by the words, 'I give a boon,' Kâty. IV, 10, 6; presents, p. 304 according to the commentary, being then made to the Adhvaryu and the Brahman. This ceremony is succeeded by the silent performance of the Agnihotra.
304:1 The pûrnâhuti, which marks the close of the Agnyâdheya proper, is followed by the Agnihotra, performed with the texts pronounced in a low voice. Not less than twelve days after the Agnyâdheya (if at all)--the three fires being kept up during the interval--the young householder has to get performed for him (on the model of the new and full-moon offering, mutatis mutandis, there being neither the uddharana, or taking out of fire from the Gârhapatya, nor the choosing of a Brahman, &c.) the three ishtis mentioned above. At the first ishti, the special havis (sacrificial dish) consists of a rice-cake on eight potsherds for Agni Pavamâna;--at the second of two such cakes for Agni Pâvaka and Agni Suki respectively;--at the third of a potful of boiled rice for Aditi. The three havis of the first two ishtis being (according to Taitt. Br. I, 1, 6, 3) considered as representing the three bodies (tanu) of Agni; these offerings are called tanûhavir-ishtis. They are, however, also called Pavamâneshtis. At these the name of the recipient (Agni Pavamâna, &c.) has to be pronounced in a low voice in the formulas used at the chief offering. The Taitt. Br. mentions, besides, the usual Indrâgni cake (of the new-moon sacrifice) which is to be offered before the offering to Aditi.
304:2 Sâyana, on Taitt. Br. I, 1, 5, 10, takes pavamâna as 'pure' or 'purified by himself' (svayam sriddha); pâvaka as 'purifying (others);' and suki as 'shining.'
306:1 Viz. the practice of performing the full-offering only, see par. 5. The Kânva text reads: Tad vâ etat samânam eva sad viparyastam iva.
307:1 The Kânva text remarks that the anuvâkyâs (invitatory prayers) and yâgyâs (offering prayers) at the three offerings of cake are in the gâyatrî metre; and such indeed is the case. The anuvâkyâs of the oblations to Agni Pavamâna, Agni Pâvaka, and Agni Suki are Rig-veda IX, 66, 19; I, 12, 10; and VIII, 44, 21 respectively: and the yâgyâs are IX, 66, 21; V, 26, 1; and VIII, 44, 17 respectively; all of which are gâyatrî stanzas. See Âsv. Sr. II, 1, 20-25. Cf. also I, 7, 2, 15, with note. At the Svishtakrit of these two ishtis also both formulas are in the gâyatrî metre: the puro’nuvâkyâs being Rig-veda III, 11, 2, and III, 11, 6; and the yâgyâs III, 11, 1, and I, 1, 1 respectively.
307:2 Prakyavata iva vâ esho ’smâl lokât . . . imân hi lokân samârohann eti. The Kânva text has: 'For he who takes out these oblations makes his self, as it were, depart from this world of men for the world of the gods, since he, as it were, moves rising upwards (ûrdhva iva hi samârohann eti).' Cf. paragraphs 14-16.
307:3 For these (virâg) samyâgye, or invitatory and offering prayers at the Svishtakrit, see p. 164, note 2.--Âsv. Sr. II, 1, 29.
308:1 According to the Kânva recension, the anuvâkyâ and yâgyâ, in that case, should consist of the verses containing the word mûrdhan ('head'), viz. Vâg. S. XIII, 14, 15; cf. Sat. Br. I, 6, 2, 12.

SECOND BRÂHMANA.

2:2:2:11. Now, in performing that sacrifice, they slay it; and in pressing out the king (Soma), they slay him; and in quieting and immolating the victim, they slay it. The haviryagña they slay with the mortar and pestle, and with the two mill-stones.
2:2:2:22. When slain, that sacrifice was no longer vigorous. By means of dakshinâs (gifts to the priests) the gods again invigorated it: hence the name dakshinâ, because thereby they invigorated (dakshay) that
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[paragraph continues] (sacrifice). Whatever, therefore, fails in this sacrifice when slain, that he now again invigorates by means of gifts to the priests; whereupon the sacrifice becomes successful: for this reason he makes gifts to the priests.
2:2:2:33. He may give six (cows) 1; for six seasons, indeed, there are in the year, and the sacrifice, Pragâpati, is the year: thus as great as the sacrifice is, as large as its extent is, by so many (gifts, dakshinâs) does he thereby invigorate it.
2:2:2:44. He may give twelve; for twelve months there are in the year, and the sacrifice, Pragâpati, is the year: thus as great as the sacrifice is, as large as its extent is, by so many (gifts) does he thereby invigorate it.
2:2:2:55. He may give twenty-four; for twenty-four half-moons there are in the year, and the sacrifice, Pragâpati, is the year: thus as great as the sacrifice is, as large as its extent is, by so many (gifts) does he thereby invigorate it. Such is the measure of the priests' fees; but he may give more, according to (the depth of) his faith. The reason why he gives fees to the priests is this.
2:2:2:66. Verily, there are two kinds of gods; for, indeed, the gods are the gods; and the Brâhmans who have studied and teach sacred lore are the human gods. The sacrifice of these is divided into two kinds: oblations constitute the sacrifice to the gods; and gifts to the priests that to the human gods,
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the Brâhmans who have studied and teach sacred lore. With oblations one gratifies the gods, and with gifts to the priests the human gods, the Brâhmans who have studied and teach sacred lore. Both these kinds of gods, when gratified, place him in a state of bliss (sudhâ) 1.
2:2:2:77. Even as seed is poured into the womb, so the officiating priests place the sacrificer in the (heavenly) world 2, when he now makes gifts to those who, he hopes, will make him go thither. Such, then, (is the manner) of gifts to priests.
2:2:2:88. Now the gods and the Asuras, both of them sprung from Pragâpati, were contending with each other. They were both soulless, for they were mortal, and he who is mortal is soulless. Among these two (classes of beings) who were mortal, Agni alone was immortal; and it was through him, the immortal, that they both lived. Now whichsoever (of the gods) they (the Asuras) slew, he, indeed, was so (slain).
2:2:2:99. Thereupon the gods were left inferior. They went on praising and practising austerities, hoping that they might be able to overcome their enemies, the mortal Asuras. They beheld this immortal Agnyâdheya (consecrated fire).
2:2:2:1010. They said, 'Come, let us place that immortal element in our innermost soul! When we have placed that immortal element in our innermost soul, and become immortal and unconquerable, we shall overcome our conquerable, mortal enemies.'
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2:2:2:1111. They said, 'With both of us is this fire (Agni): let us then treat openly with the Asuras 1.'
2:2:2:1212. They said, 'We shall set up (or, establish within ourselves, â-dhâ) the two fires,--what will ye do then?'
2:2:2:1313. They replied, 'Then we shall lay it down (ni-dhâ), saying, Eat grass here! eat wood here! cook pap here! cook meat here!' Now that fire, which the Asuras thus laid down, is this same (fire) wherewith men prepare their food.
2:2:2:1414. The gods then established that (fire) in their innermost soul; and having established that immortal element in their innermost soul, and become immortal and unconquerable, they overcame their mortal, conquerable enemies. And so this one now establishes that immortal element in his innermost soul; and--though there is for him no hope of immortality--he obtains the full measure of life; for, indeed, he becomes unconquerable, and his enemy, though striving to conquer, conquers him not. And, accordingly, when one who has established his fires and one who has not established his fires, vie with each other, he who has established his fires overcomes the other, for, verily, he thereby becomes unconquerable, he thereby becomes immortal.
2:2:2:1515. Now, when, on that occasion, they produce that (fire) by churning, then he (the sacrificer) breathes (blows) upon it, when produced; for fire indeed is breath: he thereby produces the one thus produced. He again draws in his breath: thereby he establishes that (fire) in his innermost soul; and that fire thus becomes established in his innermost soul 2.
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2:2:2:1616. Having kindled it, he makes it blaze, thinking, 'Herein I will worship, herein I will perform the sacred work!' Thereby he makes blaze that fire which has been established in his innermost soul.
2:2:2:1717. 'It (or some one) might come between,--it might go away!' so (fear some) 1; but, surely, as long as he lives no one comes between him and that fire which has been established in his innermost soul: let him, therefore, not heed this. And as to its becoming extinguished:--surely, as long as he lives, that fire which has been established in his innermost soul, does not become extinct in him.
2:2:2:1818. The (sacrificial) fires, assuredly, are those breaths: the Âhavanîya and Gârhapatya are the out-breathing and the in-breathing; and the Anvâhârya-pakana is the through-breathing.
2:2:2:1919. Now, attendance on (or, the worship of) that consecrated fire (agnyâdheya) means (speaking) the truth. Whosoever speaks the truth, acts as if he sprinkled that lighted fire with ghee; for even so does he enkindle it: and ever the more increases his own vital energy, and day by day does he become better. And whosoever speaks the untruth, acts as
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if he sprinkled that lighted fire with water; for even so does he enfeeble it: and ever the less becomes his own vital energy, and day by day does he become more wicked. Let him, therefore, speak nothing but the truth.
2:2:2:2020. Now the kinsmen spake unto Aruna Aupavesi, 'Thou art advanced in years: establish thou the two fires!' He replied, 'Speak ye not thus! be thou a restrainer of speech 1; for he who has established the fires must not speak an untruth: let him rather not speak at all, but let him not speak an untruth. Worship, above all, is truthfulness.'

Footnotes

309:1 Viz. at the tanûhavir-ishtis together, or at least three cows at each ishti if there are two ishtis. The greater the gift, the greater the merit. According to the Paddhati on Katy. IV, so, he is also to entertain a hundred Brâhmans at the end of the performance. See also Taitt. Br. I, 1, 7, 9-11.
310:1 That is, 'they convey him to the celestial world,' as reads the otherwise identical passage in IV, 3, 4, 4.
310:2 The Kânva text has 'svarge loke.'
311:1 'Pra tv evâsurebhyo bravâmeti.'--'Hantâsurebhyah pratiprabravâmeti,' Kânva text. ? 'Let us talk them out of it!'
311:2 See p. 297, note 4.
312:1 This paragraph is somewhat obscure. The Kânva recension has the following more explicit paragraphs instead:--As to this, there is a source of anxiety (âgas) to some, fearing that 'it (that fire) might go out (anvagan).' But let him not heed this, for, assuredly, that fire of his, which has been established in his innermost soul, does not go out. 'The carriage might pass through (vyayâsît), the cart might pass through;--it (or some one) may come between (me and the fire)!' such is another source of anxiety to some; but let him not heed this either; for, assuredly, the carriage does not pass through, the cart does not pass through that fire of his which has been established in his innermost soul. Cf. XII, 4, 1, 2-3.

THIRD BRÂHMANA.

THE PUNARÂDHEYA OR RE-ESTABLISHMENT OF THE SACRED FIRES 2.

2:2:3:11. Now Varuna established this (fire), being desirous of sovereignty. He obtained sovereignty; and, accordingly, whether one (who has established the fires) knows (this) or not, they call him 'king Varuna.' Soma (established the fire), being desirous of glory. He became glorious, and, accordingly, whether one obtains a hold on Soma, or whether
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one does not, they both obtain (glory),--for it is glory that people thereby get to see. Glorious therefore he becomes, and sovereignty he obtains, whosoever, knowing this, establishes a sacrificial fire of his own.
2:2:3:22. Now once upon a time the gods deposited with Agni all forms (rûpa) 1, both domestic and wild; either because they were about to engage in battle, or from a desire of free scope, or because they thought that he (Agni) would protect them as the best protector.
2:2:3:33. But Agni coveted them, and seizing them he entered the seasons with them. 'Let us go back thither,' said the gods, and betook themselves to the place where) Agni (was) concealed. They were disheartened and said, 'What is here to be done? what counsel is there?'
2:2:3:44. Then Tvashtri beheld that re-consecrated fire (Punar-âdheya). He established it and thereby gained an entrance to Agni's beloved abode. He (Agni) gave up to him both kinds of forms, domestic and wild: hence they call them Tvashtri's forms; since it is from Tvashtri that all form proceeds 2; but all other creatures of whatever kind undergo it.
2:2:3:55. It is for him (Tvashtri), then, that one must re-establish the fire: for thus he enters Agni's
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beloved abode, and the latter gives up to him both kinds of forms, domestic and wild. In that (fire) those two kinds of forms are seen: such is the ascendancy (which one obtains by the punarâdhyeya),--people, indeed, envy him; thus he thrives, and a conspicuous position (is obtained by him).
2:2:3:66. To Agni belongs this sacrifice. Agni is the light, the burner of evil: he burns away the evil of this (sacrificer): and the latter becomes a light of prosperity and glory in this, and a light of bliss 1 in yonder, world. This, then, is the reason why he should establish the fires (a second time).
2:2:3:77. Let him establish the fires (the second time) in the rainy season. The rains are all the seasons, for the rains are indeed all the seasons: hence, in counting over years, people say, 'In such and such a year (or rain, varsha) we did it; in such and such a year (or rain) we did it.' The rains, then, are one of the forms of manifestation (rûpa) of all seasons 2; and when people say, 'To-day it is as if in summer,' then that is in the rainy season; and when they say, 'To-day it is as if in spring,' then that, too, is in the rainy season. From the year (or rain, varsha), indeed, (is named) the rainy season (varshâh).
2:2:3:88. There is, moreover, an occult form (through which the rains manifest themselves in the seasons) 3. When it blows from the east, then that is the characteristic sign of spring:--when it thunders, it is that of
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summer;--when it rains, it is that of the rainy season; when it lightens, it is that of autumn 1;--when it ceases to rain, it is that of winter. The rains are all the seasons. The seasons he (Agni) entered: from out of the seasons, therefore, he now produces him.
2:2:3:99. But the sun also is all the seasons: when he rises, then it is spring;--when the cows are driven together (for milking), then it is summer;--when it is mid-day, then is the rainy season;--when it is afternoon, then it is autumn;--when he sets, then it is winter. At mid-day (madhyandina), therefore, he should establish his fires, for then that (sun) is nearest to this world, and hence he produces that (fire) from the nearest centre (madhya).
2:2:3:1010. Verily, this man is affected with evil, as with a shadow. But then (at mid-day) that (evil) of his (like his shadow) is smallest, and shrinks, as it were, beneath his foot: hence he thereby crushes that evil, when it is smallest. For this reason also he should establish his fires (the second time) at mid-day.
2:2:3:1111. He takes it out (from the Gârhapatya) by means of sacrificial grass. By means of fire-wood, indeed, he takes it out the first time; and (were he to take it out) with fire-wood the first time, and with fire-wood the second time, he would commit a repetition, and raise a conflict. Now sacrificial grass means water, and the rainy season also means water. He (Agni) entered the seasons: with water he accordingly produces him from out of the waters; this is why he takes it (the fire) out by means of sacrificial grass.
2:2:3:1212. Having prepared an (ordinary) rice cake on
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two arka 1 leaves, he puts it in the place where he is about to establish the Gârhapatya fire, and thereon lays down the Gârhapatya.
2:2:3:1313. Having prepared a (second) barley cake on two arka leaves, he puts it in the place where he is about to establish the Âhavanîya fire, and thereon lays down the Âhavanîya. [Some do so] arguing, 'Thereby we cover them with the first two fires;' but let him not do so, for it is by the nights that they come to be covered.
2:2:3:1414. He then offers to Agni a sacrificial cake (purodâsa) on five potsherds 2. Its offering prayers and invitatory prayers consist of paṅkti strophes of five pâdas each 3; for there are five seasons, and the seasons he (Agni) entered: from the seasons he accordingly produces him.
2:2:3:1515. The whole (sacrifice) belongs to Agni; for it was thereby that Tvashtri entered Agni's beloved abode, and therefore the whole (sacrifice) belongs to Agni 4.
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2:2:3:1616. They perform it (with the formulas pronounced) in a low voice; for if one wishes to prepare anything specially for a relative or friend, one must take care to keep it secret. Now the other sacrifice belongs to all the deities, but this belongs specially to Agni; and what is (kept) secret, that is (spoken of) in a low voice: this is why they perform it in a low voice.
2:2:3:1717. The last after-offering he performs aloud; for then he has completed his work, and every one becomes aware of what has been done.
2:2:3:1818. Having uttered his call (and having been responded to by the Âgnîdhra) 1, he says (to the Hotri), 'Pronounce the offering-prayer to the Samidhs (kindling-sticks)!'--the latter being one of Agni's mystic forms of manifestation (rûpa); but he may also say, 'Pronounce the offering-prayer to the fires!'--that being Agni's real (exoteric) form 2.
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2:2:3:1919. He (the Hotri) recites 1, '. . . They (the Samidhs), O Agni, may accept of the butter! Vaughak 2!' '. . . He (Tanûnapât) may accept the fire of the butter! Vaughak!' '. . . . They (the Ids) may, through Agni, accept of the butter! Vaughak!' '. . . It (the barhis), the fire, may accept of the butter! Vaughak!'
2:2:3:2020. He then says 3, 'Svâhâ Agnim!' with reference to Agni's butter-portion;--'Svâhâ Agnim Pavamânam!' if they determine upon (offering to) Agni, the blowing 4; or 'Svâhâ Agnim Indumantam!' if they determine upon Agni, the drop-abounding 5;--'Svâhâ Agnim!'--'Svâhâ, the butter-drinking Agnis! May Agni graciously accept of the butter!'--this is the offering-prayer he (the Hotri) pronounces.
2:2:3:2121. He (the Adhvaryu) then says, with regard to Agni's (first) butter-portion, 'Pronounce the invitatory prayer to Agni!' He (the Hotri) recites 6, 'Awake Agni with praise, enkindling the immortal, that he may take our offerings to the gods!' For, indeed, when Agni is removed (from the hearth) 7, he, as it were, sleeps: he (the priest) now awakens, rouses
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him. For the offering-prayer he recites, 'May Agni graciously accept of the butter!'
2:2:3:2222. And, if they determine upon (offering the second butter-portion to (Agni Pavamâna, let him then say, 'Pronounce the invitatory prayer to Agni Pavamâna;' and he (the Hotri) recites (Rig-veda IX, 16, 19), 'O Agni, thou breathest forth life; produce thou food and sap for us! drive far away misfortune!' For thus, indeed, it becomes of the nature of Agni. Pavamâna (the one that becomes purified) means the Soma; but this (Soma-element) they eliminate from the butter-portion of Soma 1. For the offering-prayer he recites, 'May Agni Pavamâna graciously accept of the butter!'
2:2:3:2323. If, on the other hand, they determine upon (offering to) Agni Indumat, let him say, 'Pronounce the invitatory prayer to Agni Indumat!' He (the Hotri) recites (Rig-veda VI, 16, 16), 'Come hither, I will gladly sing to thee yet other songs, O Agni! mayest thou grow strong by these draughts (indu, drop).' Thus, indeed, it becomes of the nature of Agni: the draught doubtless means Soma, but this (Soma-element) they eliminate from the butter-portion of Soma. For the offering-prayer he recites, 'May Agni, the drop-abounding, graciously accept of the butter!' And thus he makes it all of the nature of Agni.
2:2:3:2424. He then says, as to the chief offering (havis), 'Pronounce the invitatory prayer to Agni!' 'Pronounce the offering-prayer to Agni!' 'Pronounce the invitatory prayer to Agni Svishtakrit (the maker of good offerings)!' 'Pronounce the offering-prayer
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to Agni Svishtakrit 1!' Then where (otherwise) he would say, 'Pronounce the offering-prayer to the gods 2!' he now says, 'Pronounce the offering-prayer to the Agnis!'
2:2:3:2525. He recites 3, '[The divine Barhis] may accept (the offering) for Agni's abundant obtainment of abundant gift! Vaughak!'--'[The divine Narâsamsa] may accept (the offering) for abundant obtainment, in Agni, of abundant gift! Vaughak!'--'The divine Agni Svishtakrit . . . .' this third (after-offering) is already in itself of the nature of Agni; and thus he makes the after-offerings relate to Agni.
2:2:3:2626. Those same case-forms (of agni) 4, which he recites in the offering-prayers, are six; namely, four at the fore-offerings, and two at the after-offerings. Now there are six seasons; and the seasons he (Agni) entered: out of the seasons he accordingly thereby produces him.
2:2:3:2727. There are either twelve or thirteen syllables (in these six case-forms) 5. Now there are either twelve or thirteen months in a year 6; and the
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year, the seasons, he (Agni) entered: out of the seasons he accordingly thereby produces him. In order to avoid sameness, no two (of these forms) are alike; but (the fault of) sameness he would undoubtedly commit, were any two of them alike. The characteristic form of the fore-offerings is (alternately), 'May they accept,' 'May it (or he) accept 1;' and that of the after-offerings is, 'For the abundant obtainment of abundant gift.'
2:2:3:2828. The priests' fee for this (sacrifice) consists of gold 2, This sacrifice belongs to Agni, and gold is Agni's seed 3: this is why the priests' fee consists of gold. Or it may be an ox; for the latter is of the nature of Agni as far as its shoulder is concerned, since its shoulder (by carrying the yoke) is as if burnt by fire. Moreover, Agni is oblation-bearer to the gods, and that (ox) bears (or draws, loads) for men: this is why an ox may be given as the priests' fee.

Footnotes

313:1 The Kânva text has: He said, 'Speak ye not thus; be thou a restrainer of speech!'--'Speak ye not,' so (he said); for, having established the two fires, one should not speak untruthfully (mrishâ), nor should he who utters speech speak untruthfully. He should, therefore, strive to speak nothing but the truth.
313:2 If the householder who has set up his fires, finds, after a year or more, that he does not prosper in his undertakings, or if he has otherwise met with misfortunes, and thus his âdheya has not proved successful, he should set up his fires a second time. The old fires have to be put out, either early in the day on which the performance is to take place, or from three nights to a whole year previous to the ceremony. With the exceptions noticed in the sequel, the performance is the same as that of the âdhâna.
314:1 Compare the corresponding legend Taitt, S. I, 5, 1; according to which the gods deposited their precious goods (vâmam vasu) with Agni; and Pûshan and Tvashtri, on performing sacrifice to Agni exclusively (the punarâdhyeya), became possessed of the cattle, whence the latter are said to belong to Pûshan (paushna) and to Tvashtri (tvâshtra). Afterwards Manu and Dhâtri (here identified with the year) also performed the ceremony. See also Sat. Br. II, 3, 4, 1 seq.
314:2 Or, since it is to Tvashtri that all form belongs.
315:1 Gyotir amutra punyalokatvâ, lit, 'a light by (way of) blissful state.' The Kânva text has the same reading.
315:2 This speculation is based on the identity of the words for year (varsha; also 'rain') and the rains, or rainy season (varshâh).
315:3 The characteristics of the seasons here selected are supposed to have a special connection with the rain and rainy season.
316:1 During the autumn, or sultry season succeeding the rains, there are frequent displays of sheet-lightning along the horizon at night.
317:1 Calotropis Gigantea. These cakes (apûpa, not purodâsa, have first to be cooked either on the Avasathya, or on a secular fire. Before the cakes are then put on the Gârhapatya and Âhavanîya fire-places, the latter have to be consecrated in the usual way (cf. p. 2); and, after the putting on of the cakes, the fire-places are sprinkled by the Adhvaryu, while the sacrificer holds on to him from behind. Katy. IV, 11, 8, Schol.
317:2 Viz. he performs an ishti with such a rice-cake for the havis, as a substitute for the tanûhavir-ishtis, offered after the full-offering, at the âdhâna. See II, 2, 1, 6, and note.
317:3 The paṅkti consists of five octosyllabic pâdas. The anuvâkyâ and yâgyâ at the chief offering are Rig-veda IV, 10, 2 and 4; those of the svishtakrit, ib., verses 4 and 1.--Âsv. II, 8, 14.
317:4 The offering prayers of all libations and offerings at this ishti must therefore contain Agni's name. At each of the fore-offerings and after-offerings a different case-form of agni is added after the respective objects of those offerings,--thus, '. . . samidho agne p. 318 ’gna âgyasya vyantu,' 'tanûnapâd agnim agna . . .,' 'ido agninâgne . . .,' &c. See par. 19; also p. 148, n. 2; I, 5, 4, 1 seq.; I, 8, 2, 1 seq. The two butter-portions otherwise offered to Agni or Soma respectively (cf. I, 6, 1, 20 seq.) are in this case offered to Agni; the anuvâkyâs, according to Âsv. II, 8, 7, being Rig-veda VIII, 44, I, and VI, 16, 16 respectively. See, however, paragraphs 21 seq.
318:1 Viz. the Adhvaryu calls, Õ srâvaya, 'cause (him or one) to hear!' and the Âgnîdhra responds by Astu sraushat, 'yea, may he (or one) hear!'
318:2 Here, at the first fore-offering, an option is apparently left between the former, regular summons (see I, 5, 3, 8), and the latter, modified so as to make it apply directly to Agni. Katy. IV, 11, 11 allows the same option for the first prayâga and anuyâga. For the latter, however, see further on, par. 24. The Kânva recension has as follows:--Now when the Adhvaryu, on stepping over (to the south side) and uttering his call (for the Âgnîdhra) to bid attention, says, 'Pronounce the offering-prayer to the Samidhs!' then that, indeed, is one of Agni's forms of manifestation (âgneyam eva tad rûpam); but here let him say, as it were, p. 319 in a mystic way, 'Pronounce the offering-prayer to the Agnis!' (paroksham iva tv agnîn yageti haiva tatra brûyât.)
319:1 See p. 317, note 4.
319:2 A modification of the ordinary vaushat. The Kânva text has here and in par. 25, as usual, vaushal.
319:3 At the fifth fore-offering; see I, 5, 3, 22 seq.
319:4 See II, 2, 1, 6, and note; also II, 2, 1, 22.
319:5 This points forward to the second butter-portion, which is offered to Agni Pavamâna or Agni Indumat, instead of Soma; the first being offered to Agni simply. Kâty. IV, 11, I2.
319:6 Rig-veda V, 14, 1. See, however, the formulas prescribed by Âsvalâyana, p. 317, note 4.
319:7 The fire laid down at the âdheya is removed when the punarâdheya is to be performed.
320:1 Viz. that second butter-portion which by right belongs to Soma (see I, 6, 1, 20 seq.), but is here offered to Agni.
321:1 For the formulas of the chief offering and Svishtakrit, see p. 317, note 3.
321:2 That is, at the altar-offerings; see I, 8, 2, 14. Cf. also p. 318, note 2.
321:3 See I, 8, 2, 15. Here a different case-form of the word agni (viz. agneh and agnau) is inserted in the offering-formulas of the first two anuyâgas, immediately after the word indicating the object of the offering; the formula of the third and last anuyâga already containing the nominative agnih in the same place.
321:4 See p. 317, note 4.
321:5 The locative case agnau, inserted in the offering-prayer of the second after-offering, is optionally made trisyllabic by being written and pronounced agnâ-u.
321:6 For other allusions to intercalary months in the Vedic texts, see Weber, Naxatra, II, p. 336.
322:1 See I, 5, 3, 35.
322:2 See also II, 2, 4, 15. In Taitt. S. I, 5, 12 (referred to Kâty. XI, 2, 37) 'white gold' (ragatam hiranyam), i.e. silver, is expressly mentioned as unsuitable for the dakshinâ. The reason adduced is that, when the gods claimed back the goods deposited with Agni, he wept, and the tears he shed became silver; and hence, if one were to give silver as a dakshinâ, there would be weeping in his house before a year had passed.
322:3 See II, 1, 1, 5.

FOURTH BRÂHMANA.

II. THE AGNIHOTRA OR MORNING AND EVENING LIBATIONS; AND THE AGNY-UPASTHÂNA OR HOMAGE TO THE FIRES.

2:2:4:11. Pragâpati alone, indeed, existed here in the beginning. He considered, 'How may I be reproduced?'
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[paragraph continues] He toiled and performed acts of penance. He generated Agni from his mouth; and because he generated him from his mouth, therefore Agni is a consumer of food: and, verily, he who thus knows Agni to be a consumer of food, becomes himself a consumer of food.
2:2:4:22. He thus generated him first (agre) of the gods; and therefore (he is called) Agni, for agni (they say) is the same as agri. He, being generated, went forth as the first (pûrva); for of him who goes first, they say that he goes at the head (agre). Such, then, is the origin and nature of that Agni.
2:2:4:33. Pragâpati then considered, 'In that Agni I have generated a food-eater for myself; but, indeed, there is no other food here but myself, whom, surely, he would not eat.' At that time this earth had, indeed, been rendered quite bald; there were neither plants nor trees. This, then, weighed on his mind.
2:2:4:44. Thereupon Agni turned towards him with open mouth; and he (Pragâpati) being terrified, his own greatness departed from him. Now his own greatness is his speech: that speech of his departed from him. He desired an offering in his own self, and rubbed (his hands); and because he rubbed (his hands), therefore both this and this (palm) are hairless. He then obtained either a butter-offering or a milk-offering;--but, indeed, they are both milk.
2:2:4:55. This (offering), however, did not satisfy him, because it had hairs mixed with it. He poured it away (into the fire), saying, 'Drink, while burning (osham dhaya)!' From it plants sprang: hence their name 'plants (oshadhayah).' He rubbed (his hands) a second time, and thereby obtained another
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offering, either a butter-offering or a milk-offering;--but, indeed, they are both milk.
2:2:4:66. This (offering) then satisfied him. He hesitated: 'Shall I offer it up? shall I not offer it up?' he thought. His own greatness said to him, 'Offer it up!' Pragâpati was aware that it was his own (sva) greatness that had spoken (âha) to him; and offered it up with 'Svâhâ!' This is why offerings are made with 'Svâhâ!' Thereupon that burning one (viz. the sun) rose; and then that blowing one (viz. the wind) sprang up; whereupon, indeed, Agni turned away.
2:2:4:77. And Pragâpati, having performed offering, reproduced himself, and saved himself from Agni, Death, as he was about to devour him. And, verily, whosoever, knowing this, offers the Agnihotra, reproduces himself by offspring even as Pragâpati reproduced himself; and saves himself from Agni, Death, when he is about to devour him.
2:2:4:88. And when he dies, and when they place him on the fire, then he is born (again) out of the fire, and the fire only consumes his body. Even as he is born from his father and mother, so is he born from the fire. But he who offers not the Agnihotra, verily, he does not come into life at all: therefore the Agnihotra should by all means be offered.
2:2:4:99. And as to that same birth from out of doubt,--when Pragâpati doubted, he, while doubting, remained steadfast on the better (side), insomuch that he reproduced himself and saved himself from Agni, Death, when he was about to devour him: so he also who knows that birth from out of doubt, when he doubts about anything, still remains on the better (side).
2:2:4:1010. Having offered, he rubbed (his hands). Thence
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a Vikaṅkata 1 tree sprung forth; and therefore that tree is suitable for the sacrifice, and proper for sacrificial vessels. Thereupon those (three) heroes among the gods were born, viz. Agni, that blower (Vâyu), and Sûrya: and, verily, whosoever thus knows those heroes among the gods, to him a hero is born.
2:2:4:1111. They then said, 'We come after our father Pragâpati: let us then create what shall come after us!' Having enclosed (a piece of ground), they sang praises with the gâyatrî stanza without the 'Hiṅ 2:' and that (with) which they enclosed was the ocean; and this earth was the praising-ground (âstâva).
2:2:4:1212. When they had sung praises, they went out towards the east, saying, 'We (will) go back thither!' The gods came upon a cow which had sprung into existence. Looking up at them, she uttered the sound 'hiṅ.' The gods perceived that this was the 'Hiṅ' of the Sâman (melodious sacrificial chant); for heretofore (their song was) without the but after that it was the (real) Sâman. And as this same sound 'Hiṅ' of the Sâman was in the cow, therefore the latter affords the means of subsistence; and so does he afford the means of subsistence whosoever thus knows that 'Hiṅ' of the Sâman in the cow.
2:2:4:1313. They said, 'Auspicious, indeed, is what we have produced here, who have produced the cow: for, truly, she is the sacrifice, and without her no sacrifice is performed; she is also the food, for the cow, indeed, is all food.'
2:2:4:1414. This (word 'go'), then, is a name of those
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[paragraph continues] (cows), and so it is of the sacrifice: let him, therefore, repeat 1 it, (as it were) saying, 'Good, excellent!' and, verily, whosoever, knowing this, repeats it; (as it were) saying, 'Good, excellent!' with him those (cows) multiply, and the sacrifice will incline to him.
2:2:4:1515. Now, Agni coveted her: 'May I pair with her,' he thought. He united with her, and his seed became that milk of hers: hence, while the cow is raw, that milk in her is cooked (warm); for it is Agni's seed; and therefore also, whether it be in a black or in a red (cow), it is ever white, and shining like fire, it being Agni's seed. Hence it is warm when first milked; for it is Agni's seed.
2:2:4:1616. They (the men) said, 'Come, let us offer this up!'--'To whom of us shall they first offer this?' (said those gods).--'To me!' said Agni.--'To me!' said that blower (Vâyu).--'To me!' said Sûrya. They did not come to an agreement; and not being agreed, they said, 'Let us go to our father Pragâpati; and to whichever of us he says it shall be offered first, to him they shall first offer this.' They went to their father Pragâpati, and said, 'To whom of us shall they offer this first?'
2:2:4:1717. He replied, 'To Agni: Agni will forthwith cause his own seed to be reproduced, and so you will be reproduced.' 'Then to thee,' he said to Sûrya; 'and what of the offered (milk) he then is still possessed of, that shall belong to that blower
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[paragraph continues] (Vâyu)!' And, accordingly, they in the same way offer this (milk) to them till this day: in the evening to Agni, and in the morning to Sûrya; and what of the offered (milk) he then is still possessed of, that, indeed, belongs to that blower.
2:2:4:1818. By offering, those gods were produced in the way in which they were produced, by it they gained that victory which they did gain: Agni conquered this world, Vâyu the air, and Sûrya the sky. And whosoever, knowing this, offers the Agnihotra, he, indeed, is produced in the same way in which they were then produced, he gains that same victory which they then gained;--indeed, he shares the same world with them, whosoever, knowing this, offers the Agnihotra. Therefore the Agnihotra should certainly be performed.

Footnotes

325:1 The sruva, or dipping-spoon, and the Agnihotra ladle, for instance, are made of this wood; see p. 331, note 2.
325:2 On 'hiṅ' as an essential element in the recitation of Sâma-chants, see I, 4, 1, 1 seq.
326:1 Pariharet [? 'let him avoid it (the term go in the sense of sacrifice), thinking that it is too holy']. Sâyana merely remarks, that both the cow and the sacrifice are here represented as extremely auspicious (utkrishtam punyam). Perhaps we have here a play on the words upanâma, 'a by-name,' and upanâmuka, 'inclining to (him).' 'Go' (for go-shtoma) is the designation of one of the days of the Abhiplava at the Gavâmayana.

THIRD ADHYÂYA. FIRST BRÂHMANA.

2:3:1:11. The Agnihotra, doubtless, is the Sun. It is because he rose in front (agre) of that offering 1, that the Agnihotra is the Sun.
2:3:1:22. When he offers in the evening after sunset, he does so thinking, 'I will offer, while he is here, who is this (offering);' and when he offers in the morning before sunrise, he does so thinking, 'I will offer, while he is here, who is this (offering):' and for this reason, they say, the Agnihotra is the Sun.
2:3:1:33. And when he sets, then he, as an embryo, enters that womb, the fire; and along with him thus becoming an embryo, all these creatures become embryos; for, being coaxed, they lie down contented 2.
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[paragraph continues] The reason, then, why the night envelops that (sun), is that embryos also are, as it were, enveloped.
2:3:1:44. Now when he offers in the evening after sunset, he offers for the good of that (sun) in the embryo state, he benefits that embryo; and since he offers for the good of that (sun) in the embryo state, therefore embryos here live without taking food.
2:3:1:55. And when he offers in the morning before sunrise, then he produces that (sun-child) and, having become a light, it rises shining. But, assuredly, it would not rise, were he not to make that offering: this is why he performs that offering.
2:3:1:66. Even as a snake frees itself from its skin, so does it (the sun-child) free itself from the night, from evil: and, verily, whosoever, knowing this, offers the Agnihotra, he frees himself from all evil, even as a snake frees itself from its skin; and after his birth all these creatures are born; for they are set free according to their inclination.
2:3:1:77. Then, as to his taking out the Âhavanîya (from the Gârhapatya) before the setting of the sun;--the rays, doubtless, are all those gods; and what highest light there is, that, indeed, is either Pragâpati or Indra. Now all the gods approach the house of him who performs the Agnihotra: but whosesoever (offering) they approach before the fire has been taken out, from that the gods turn away, and he fails in it; and after the failure of that (offering) from which the gods turn away, people say, that, whether one knows it or not, the sun went down on account of that (fire) not having been taken out.
2:3:1:88. And another reason why he takes out the Âhavanîya before the setting of the sun, is this. In like manner as, when one's better comes to visit
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one, he would honour him by trimming his house, so here: for whosesoever (offering) they approach, after the fire has been taken out, his Âhavanîya (house) they enter, in his Âhavanîya they repose.
2:3:1:99. Now when he offers in the evening after the sun has set, he thereby offers to them after they have entered his fire-house; and when he offers in the morning before sunrise, he offers to them before they go away. Therefore Âsuri said, 'The Agnihotra of those who offer after sunrise we regard as useless 1: it is as if one were to take food to an empty dwelling.'
2:3:1:1010. That which affords (the means of) subsistence is of two kinds; namely, either rooted or rootless. On both of these, which belong to the gods, men subsist. Now cattle are rootless and plants are rooted. From the rootless cattle eating the rooted plants and drinking water, that juice is produced.
2:3:1:1111. Now when he offers in the evening after sunset, he does so thinking, 'I will offer to the gods of this life-giving juice: we subsist on this which belongs to them.' And when he afterwards takes his evening meal, he eats what remains of the offering, and whereof oblative portions (bali) have been distributed all round 2; for he who performs the Agnihotra eats only what remains of the offering.
2:3:1:1212. And when he offers in the morning before sunrise, he does so thinking, 'I will offer to the gods of this life-giving juice: we subsist on this which belongs to them.' And when he afterwards takes his meal in the day-time, he eats what remains of the
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offering, and whereof oblative portions have been distributed all round; for he who performs the Agnihotra eats only what remains of the offering.
2:3:1:1313. Here now they say,--All other sacrifices come to an end, but the Agnihotra does not come to an end. Although that which lasts for twelve years is indeed limited, this (Agnihotra) is nevertheless unlimited, since, when one has offered in the evening, he knows that he will offer in the morning; and when one has offered in the morning, he knows that he will again offer in the evening. Hence that Agnihotra is unlimited, and in consequence of this its unlimitedness, creatures are here born unlimited. And, verily, he who thus knows the unlimitedness of the Agnihotra, is himself born unlimited in prosperity and offspring.
2:3:1:1414. Having milked 1 he puts that (milk) on (the Gârhapatya fire), because it has to be cooked. Here now they say, 'When it rises to the brim, then we shall offer it!' He must not however let it rise to the brim, since he would burn it, if he were to let it rise to the brim; and unproductive indeed is burnt seed: he must not, therefore, let it rise to the brim.
2:3:1:1515. He should not offer it without having put it on the fire; for since this is Agni's seed, therefore it is hot (srita, 'cooked'); and by putting it on the
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fire, it is indeed heated: let him, therefore, offer (of the milk) only after he has put it on the fire.
2:3:1:1616. He illumines it (with a burning straw) 1 in order that he may know when it is done. He then pours some water to it (with the sruva), both for the sake of appeasement, and in order to supplement the juice. For when it rains here; then plants spring up; and in consequence of the plants being eaten and the water drunk, this juice is produced: hence it is in order to supplement the juice (that he pours water to it); and therefore, if it should happen to him to have to drink pure milk, let him have one drop of water poured into it, both for the sake of appeasement, and in order to supplement the juice.
2:3:1:1717. Thereupon he ladles four times (milk with the sruva into the Agnihotra ladle 2), for in a fourfold way was that milk supplied 3. He then takes a kindling-stick (samidh), and hastes up (to the Âhavanîya, with the ladle) to make the libation on the burning (stick) 4. He offers the first libation
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[paragraph continues] (pûrvâhuti) without putting down (the spoon) beside (the fire, on the grass-bunch). For, were he to put it down beside (the fire), it would be as if, in taking food to somebody, one were to put it down on one's way thither. But when (he makes the libation) without previously putting it down, it is as if, in taking food to somebody, one puts it down only after taking it to him. The second (libation he then makes) after putting it down: he thereby makes these two (libations) of various vigour. Now these two: libations are mind and speech: hence he thereby separates mind and speech from each other; and thus mind and speech, even while one and the same (samâna), are still distinct (nânâ).
2:3:1:1818. Twice he offers in the fire, twice he wipes (the spout of the spoon), twice he eats (of the milk), and four times he ladles 1;--these are ten (acts), for
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of ten syllables consists the virâg stanza, and the sacrifice is virâg (shining): he thereby converts the sacrifice into the virâg.
2:3:1:1919. Now what he offers up in the fire, that he offers to the gods; and thereby the gods are (admitted to the sacrifice) 1. And what he wipes off (the spoons), that he offers to the fathers and plants; and thereby the fathers and plants are (admitted). And what he eats after offering, that he offers to men; and thereby men are (admitted).
2:3:1:2020. Verily, the creatures that are not allowed to take part in the sacrifice are forlorn; to those creatures that are not forlorn he thus offers a share at the opening of the sacrifice; and thus beasts (cattle) are made to share in it along with (men), since beasts are behind men 2.
2:3:1:2121. On this point Yâgñavalkya said, 'It (the Agnihotra) must not be looked upon as a (havis-) sacrifice, but as a domestic sacrifice (pâkayagña); for while in any other (havis-)sacrifice he pours into the fire all that he cuts off (from the sacrificial dish and puts) into the offering spoon,--here, after offering and stepping outside 3, he sips water and licks out (the milk); and this indeed (is a characteristic) of the domestic offering.' This then is the animal
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characteristic 1 of that (Agnihotra), for the domestic offering pertains to beasts (or cattle).
2:3:1:2222. Now the first of these libations, doubtless, is the same as that which Pragâpati offered in the beginning 2; and as those (gods) thereupon continued (to sacrifice) 3,--namely, Agni, that blower (Vâyu), and Sûrya,--so this second libation is offered.
2:3:1:2323. What first libation (pûrvâhuti) is made, that is the deity of the Agnihotra 4, and to that (deity) it is accordingly offered; and what second one (uttarâhuti) is made, that indeed is equivalent to the Svishtakrit (Agni, the maker of good offering); whence he offers it on the north part (of the fire), since that is the region of the Svishtakrit 5. Moreover, this second libation is made in order to effect a pairing, for a couple forms a productive pair.
2:3:1:2424. These two libations, then, form a duad: the past and the future, the born and the to-be-born, the actual 6 and the hope, the to-day and the morrow,--(these are) after the manner of that duad.
2:3:1:2525. The past is the self, for certain is that which is past, and certain also is that which is a self. The future, on the other hand, is progeny; for uncertain is that which is to be, and uncertain also is progeny.
2:3:1:2626. The born is the self, for certain is that which is born, and certain also is the self. The to-be-born,
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on the other hand, is progeny; for uncertain is what is to be born, and uncertain also is progeny.
2:3:1:2727. The actual is the self, for certain is what is actual, and certain also is the self. And hope is progeny, for uncertain is hope, and uncertain also is progeny.
2:3:1:2828. The to-day is the self, for certain is what is to-day, and certain also is the self. The morrow is progeny, for uncertain is the morrow, and uncertain also is progeny.
2:3:1:2929. Now that first libation is offered on account of the self: he offers it with a sacred text, for certain is the sacred text, and certain also is the self. And that second one is offered on account of progeny: he offers it silently, for uncertain is what (is done) silently, and uncertain also is progeny.
2:3:1:3030. [In the evening] he offers (the first libation), with the text (Vâg. S. III, 9, 10), 'Agni is the light, the light is Agni, Svâhâ!' and in the morning with, 'Sûrya (the sun) is the light, the light is Sûrya, Svâhâ!' Thus offering is made with the truth; for, truly, when the sun goes down, then Agni (fire) is the light, and when the sun rises, then Sûrya is the light; and whatever is offered with the truth, that, indeed, goes to the gods.
2:3:1:3131. Here now Takshan recited for Âruni 1, who wished to obtain holy lustre (brahmavarkasa, inspired nature), 'Agni is lustre, light is lustre;'--'Sûrya is lustre, light is lustre.' Holy lustre, therefore, he obtains whosoever, knowing this, thus offers the Agnihotra.
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2:3:1:3232. That (other text), however, has the characteristic form of generation. In saying, 'Agni is the light, the light is Agni, Svâhâ!' he encloses that seed, the light, on both sides with the deity; and the seed, thus enclosed on both sides, is brought forth: thus enclosing it on both sides he causes it to be brought forth.
2:3:1:3333. And when, in the morning, he says, 'Sûrya is the light, the light is Sûrya, Svâhâ!' he encloses that seed, the light, on both sides with the deity, and the seed, thus enclosed on both sides, is brought forth: thus enclosing it on both sides he causes it to be brought forth; and this, indeed, is the characteristic form of generation.
2:3:1:3434. But Gîvala Kailaki said 1, 'Âruni merely causes conception to take place, not birth: let him therefore offer with that (text, in par. 32) in the evening.
2:3:1:3535. Then, in the morning, by the text, "The light is Sûrya, Sûrya is the light," he places that seed, the light, outside by means of the deity; and the seed thus brought outside he causes to be born.'
2:3:1:3636. They also say, 'In the evening he offers Sûrya in Agni, and in the morning he offers Agni in Sûrya 2.' Such, indeed, is the case with those who offer after sunrise; for when the sun sets then Agni is the light, and when the sun rises then Sûrya is the light. Here no offence is committed on his (the sacrificer's) part; but an offence is indeed committed where offering is not made distinctly to that deity (viz. Agni or Sûrya resp.), which is the deity of the Agnihotra.
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[paragraph continues] He says 1, 'Agni is the light, the light is Agni, Svâhâ!' and not, 'To Agni Svâhâ!' and in the morning, 'Sûrya is the light, the light is Sûrya, Svâhâ!' and not, 'To Sûrya Svâhâ!'
2:3:1:3737. He may also offer (in the evening) with this text (Vâg. S. III, 10), 'Along with the divine Savitri--,' whereby it (the sacrifice) becomes possessed of Savitri for his impulsion; '--along with the Night, wedded to Indra--,' whereby he effects a union with the night, and makes it (the sacrifice) possessed of Indra, for Indra is the deity of the sacrifice; '--may Agni graciously accept! Svâhâ!' whereby he offers to Agni in a direct manner.
2:3:1:3838. And in the morning with, 'Along with the divine Savitri--,' whereby it becomes possessed of Savitri for his impulsion; '--along with the Dawn, wedded to Indra,' or 'along with the Day . . . .--,' whereby he effects a union either with the day or the dawn 2, and makes it (the sacrifice) possessed of Indra; for Indra is the deity of sacrifice; '--may Sûrya graciously accept! Svâhâ!' whereby he offers to Sûrya directly: hence he may offer in this way.
2:3:1:3939. They then spake, 'Who shall offer this unto us?'--'The priest (brâhmana)!'--'Priest, offer this  unto us! What is to be my share then? The residue of the Agnihotra!' Now what he leaves in
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the ladle, that is the residue of the Agnihotra; and what remains in the pot, is as (the rice for oblations which) one takes out from the enclosed part (of the cart) 1. And if any one is to drink it, at least none but a Brâhman must drink it 2: for it is put on the fire (and thereby consecrated), and hence none but a Brâhman must drink it.

Footnotes

327:1 Apparently an etymological play on the word agnihotra = agre hotrasya, cf. II, 2, 4, 2.
327:2 Îlitâ hi sere (serate, Kânva rec.) samgânânâh.
329:1 Vikkhinna, ? lit. 'cut off (from its recipient).'
329:2 Bali is the technical term of the portions of the daily food that have to be assigned to all. creatures.
330:1 For other ceremonies preceding those above, see I, 3, 3, 13 seq. According to Kâty. IV, 14, 1 he has the Agnihotra cow--standing south of the sacrificial ground and facing the east or north--milked by anybody except a Sûdra. The vessel to be used is of earthenware, and must have been made by an Ârya. The Adhvaryu then takes the vessel, and having entered the Âhavanîya house by the east door and passed over to the Gârhapatya, puts it there on coals previously shifted northwards from the fire.
331:1 According to Kâty. IV, 14, 5 the Adhvaryu illumines the milk with a burning straw; pours some water to it with the sruva or dipping-spoon; then illumines it once more; and lifts up the pot three several times, putting it down each time further north of the fire. Thereupon he warms the two spoons; and wipes them with his hand; and having warmed them once more, he says to the sacrificer, 'I ladle!' The latter, while standing, replies, 'Om, ladle!'
331:2 For the Agnihotra-havanî, or offering-spoon (sruk), used at the morning and evening libation, and made of Vikankata wood (Flacourtia Sapida), see p. 67, note 2. In the case of those who make five cuttings from the havis (pañkâvattin, cf. p. 192 note) he takes five sruva-fuls. Kâty. IV, 14, 10, Comm.
331:3 Viz. by the four teats of the udder. Comm.
331:4 While holding a billet or kindling-stick (samidh) over the (handle of) the milk-ladle, he [first holds the latter close over the Gârhapatya fire, and thereupon] takes it to the Âhavanîya, keeping p. 332 it on a level with his mouth, except in the middle between the two fires, where he lowers it for a moment to the level of his navel. He then crouches down [bending his right knee, and looking eastwards, by the north-west corner of the Âhavanîya], puts the billet on [the centre of] the fire, and makes the first libation (pûrvâhuti) on the burning stick (see the formula, par. 30. The sacrificer, as usual, pronounces the dedicatory formula, viz. 'This to Agni!' and, 'This to Sûrya!' respectively). Thereupon he lays down the ladle on the kûrka [a grass-bunch, placed behind the Âhavanîya fire-place, to serve as a seat, and to wipe the hands on; according to others, a flat piece of Varana wood], then takes it up again and silently makes the second libation (uttarâhuti) on the north part of the fire. Kâty. IV, 14, 12-17 with Schol.
332:1 He ladles four sruva-fuls of milk into the Agnihotra ladle, and makes in the Âhavanîya fire two libations from this milk (so as to leave the larger quantity in the ladle to be eaten). He then wipes twice the spout of the ladle. [In each of the two other fires he thereupon makes likewise two libations with the sruva, of one spoonful each.] The milk left in the ladle he eats, on the completion of the six libations, by twice taking it out with his ring-finger.
333:1 Tasmâd devâh santi; anvâbhaktâh ('allowed to share in the sacrifice') has probably to be supplied here from the next paragraph.
333:2 Instead of this paragraph, the Kânva text reads: 'Behind men are beasts; behind the gods are birds, plants, trees, and whatever else exists here. Thus he makes these creatures share in the sacrifice, those that are not forlorn here.' Compare I, 5, 2, 4.
333:3 Utsripya is variously explained by the commentators here and on Kâty. IV, 14, 27, as 'having gone out,' or 'having slowly moved forward,' or 'having risen,' or 'having poured out (the milk).'
334:1 Pasavyam rûpam,--that is to say, its relation to the pasu or animal sacrifice; and hence also to the idâ at the haviryagña; cf. I, 7, 4, 19.
334:2 See II, 2, 4, 4 seq.
334:3 See II, 2, 4, 18.
334:4 That is to say, it represents the chief offering at the haviryagña, which is followed by the (oblation to Agni) Svishtakrit. See I, 7, 2, 1 seq.
334:5 See I, 7, 3, 20.
334:6 Âgatam, 'what has arrived or come to pass,' 'the accomplished.'
335:1 The Kânva text has,--Here now Daksha said to Âruni, 'For one wishing to obtain brahmavarkasa one should offer with this text, "Agni is lustre, light is lustre;"--"Sûrya is lustre, light is lustre:" a brahmavarkasin, then, he becomes for whomsoever they so sacrifice.'
336:1 have made Gîvala's speech extend to the end of par. 35, as is done, no doubt correctly, in the Kânva text.
336:2 The Kânva has,--Now they say, 'In the evening they offer Agni in Sûrya, and in the morning they offer Sûrya in Agni.' But see the formulas (par. 30), where 'light' is to be taken as Sûrya and Agni respectively.
337:1 Here the Kânva text begins a new paragraph. The author's object seems to be to show that those who offer the Agnihotra after sunrise, commit a mistake in not offering to Sûrya unmistakably; for while before sunrise, Sûrya is still reposing in Agni, and the oblation, in being poured into the fire, is consequently made to Sûrya directly, those offering after sunrise should rather use the formula 'To Sûrya Svâhâ!' Cf. paragraph 9.
337:2 Instead of 'ahnâm voshasâm vâ,' I adopt 'ahnâ voshasâ va,' from the Kânva reading 'ushasâ vâhnâ vâ.'
338:1 Yathâ parînaho nirvaped evam tat. The Kânva text has: Yathâ (yayâ MS.) koshthâ parînaho vâ nirmimîtaivam tat.
338:2 Or, 'anybody may drink it, but none but a Brâhman may drink it.' According to the Schol. on Katy. IV, 14, II, the milk which is left in the pot may be drunk by a Brâhman, but by no one else; not even in his own house is a Kshatriya or Vaisya allowed to drink it.

SECOND BRÂHMANA.

2:3:2:11. Verily, in him that exists 3, these deities reside, to wit, Indra, king Yama, Nada the Naishadha 4 (king), Anasnat Sâṅgamana, and Asat Pâmsava.
2:3:2:22. Now Indra, in truth, is the same as the Âhavanîya; and king Yama is the same as the Gârhapatya; and Nada Naishadha is the same as the Anvâhâryapakana (Dakshina fire); and because day by day they take that (fire) to the south, therefore indeed they say that day by day Nada Naishadha carries king Yama 5 (further) south.
2:3:2:33. And again what fire there is in the hall (sabhâ), that is the same as Anasnat Sâṅgamana: Anasvat (not eating) it is for the reason that people
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approach it before they eat. And that (place) where they throw the ashes they remove (from the fireplaces) is the same as Asat Pâmsava. And whosoever knows this, thus gains all those worlds, traverses all those worlds, thinking, 'In me those gods reside.'
2:3:2:44. Now as to rendering homage to (upasthâna, lit. standing near) these (fires). When in the evening and morning (after the Agnihotra) he stands by the Âhavanîya, and sits down by it, that is the homage rendered to that (fire). And when, on stepping back to the Gârhapatya, he either sits or lies down, that is the homage rendered to that (fire). And when, in walking (out of the sacrificial ground), he remembers the Anvâhâryapakana, and thus, in his mind, tarries near it, that is the homage rendered to that (fire).
2:3:2:55. And again, before taking food in the morning, having sat down for a moment in the hall, he may also, if he like, walk round (the Sabhya or hall-fire),--and this is the homage rendered to that (fire). And when he steps near where lie the ashes removed (from the fire-places) that is the homage rendered to that (fire). And thus homage has been rendered to those deities of his.
2:3:2:66. Now the Gârhapatya (householder's fire) has the sacrificer for its deity; and the Anvâhâryapakana (southern fire) has his foe for its deity: hence they should not take over that (southern fire) every day (from the Gârhapatya); and he indeed has no enemies, for whomsoever, knowing this, they do not take it over every day. Indeed, it is the Anvâhâryapakana 1.
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2:3:2:77. Let them only take it over on the fast-day (of the new and full-moon sacrifice), when they are about to sacrifice on this (the Âhavanîya fire): thus that (southern) one is taken over in order to prevent failure on his (the sacrificer's) part.
2:3:2:88. Or they may also take it over to a new dwelling; and let them then cook on it food (other than meat) for the priests to eat. And should he not be able to procure anything to cook, let him order the milk of a cow to be put thereon and let the priests be asked to drink it. And his enemies will indeed fare ill, for whomsoever, knowing this, they do so: let him, therefore, endeavour by all means to do so.
2:3:2:99. Now when it is first kindled, and there is as yet nothing but smoke, then indeed that(fire) is Rudra. And if anyone (Kshatriya) desires to consume food (belonging to others),--even as Rudra seeks after these creatures, now with distrust, now with violence, now in striking them down,--let him offer then: and, assuredly, he who, knowing this, offers then (when the fire has just been lighted), obtains that food.
2:3:2:1010. And when it burns rather brightly, then indeed that (fire) is Varuna. And if any one desires to consume food,--even as Varuna seeks after these creatures, now, as it were, seizing on them, now with violence, now in striking them down,--let him offer then: and, assuredly, he who, knowing this, offers then, obtains that food.
2:3:2:1111. And when it is in full blaze, and the smoke whirls upwards with the utmost speed, then indeed that (fire) is Indra. And if any one wishes to be like Indra in splendour and glory, let him offer then: and, assuredly, he who, knowing this, offers then, obtains that food (object).
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2:3:2:1212. And when the flame of the waning (fire) gets lower and lower, and (burns) as it were sideways, then, indeed, that (fire) is Mitra. And if any one desires to consume food here through the kindness (maitra, of others),--as one of whom they say, 'Truly, this Brahman is everybody's friend, he harms not any one,'--let him offer (the Agnihotra) then: and, assuredly, he who, knowing this, offers then (when the fire gets low), obtains that food.
2:3:2:1313. And when the coals are glowing intensely, then, indeed, that (fire) is the Brahman. And if anybody wishes to become endowed with holy lustre (brahmavarkasin), let him offer then: and, assuredly, he who, knowing this, offers then, obtains that food (object).
2:3:2:1414. Let him endeavour to adhere to some one of these (gods or fires) for a year, whether he (the householder) himself offer (the Agnihotra) or some one else offer for him. If, on the other hand, he offers now in this way, now in another, it is just as if, in digging for water or some other food, one were to leave off in the midst of it. But if he offers uniformly, it is just as if, in digging for water or some other food, one lays it open forthwith.
2:3:2:1515. Indeed, these offerings are, as it were, the spades for (the digging up of) food; and, assuredly, whosoever, knowing this, offers the Agnihotra, procures food.
2:3:2:1616. Now the first libation (pûrvâhuti) represents the gods, and the second (uttarâhuti) represents the men, and what remains in the ladle represents cattle.
2:3:2:1717. Only a little he offers for the first libation, somewhat more for the second, and still more he leaves in the ladle.
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2:3:2:1818. The reason why he offers only a little for the first libation, is that the gods are fewer than men; and why he offers somewhat more for the second libation, is that men are more numerous than the gods; and why he leaves still more in the ladle, is that cattle are more numerous than men. And, verily, whosoever, knowing this, offers the Agnihotra, his cattle will be more numerous than those (human beings) that have to be supported by him: for he, indeed, is in a prosperous condition whose cattle are more numerous than those (human beings) dependent on his support.

Footnotes

338:3 The commentator takes it, 'in whatever (sacrificer) exists.' The (Oxf. MS. of the) Kânva text has nothing corresponding to the second and third Brâhmanas.
338:4 The printed text has Naishidha. See Weber, Ind. Stud. I, p. 225 seq.
338:5 Here Yama is apparently taken as (the god of) death and destruction, caused, as Professor Weber suggests, by the warlike expeditions of Nada, king of Nishadha, in the south.
339:1 That is, the fire on which the Anvâhârya mess of rice, the priests' Dakshina at the new and full-moon sacrifice, is cooked. See I, 2, 3, 5; p. 49, note 1.

THIRD BRÂHMANA.

2:3:3:11. Now when Pragâpati, in creating living beings, created Agni, the latter, as soon as born, sought to burn everything here: and so everybody tried to get out of his way 1. The creatures then existing sought to crush him. Being unable to endure this, he went to man.
2:3:3:22. He said, 'I cannot endure this: come, let me enter into thee! Having reproduced me, maintain me; and as thou wilt reproduce and maintain me in this world, even so will I reproduce and maintain thee in yonder world!' He (man) replied, 'So be it.' And having reproduced him, he maintained him.
2:3:3:33. Now when he establishes the two fires, he reproduces that (Agni); and having reproduced him, he maintains him; and as he reproduces and maintains him in this world, even so does he (Agni) reproduce and maintain him in yonder world.
2:3:3:44. One must not, therefore, remove it (the sacrificial fire from the hearth) prematurely, for too
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soon it languishes for him; and as it languishes for him too soon in this world, even so does it languish for him too soon in yonder world: one must not, therefore, remove it prematurely.
2:3:3:55. And when he dies, and they place him on the (funeral) fire, then he is reproduced from out of the fire; and he (Agni) who heretofore was his son 1, now becomes his father.
2:3:3:66. Hence it has been said by the Rishis (Rig-veda I, 89, 9), 'A hundred autumns (may there he) before us, O gods, during which ye complete the life-time of our bodies, during which sons become fathers! do not cut us off, midway, from reaching the full term of life!' for he (Agni) who is the son, now in his turn becomes the father: this, then, is why one must establish the fires.
2:3:3:77. Now yonder burning (sun) doubtless is no other than Death; and because he is Death, therefore the creatures that are on this side of him die. But those that are on the other side of him are the gods, and they are therefore immortal. It is by the rays (or reins, thongs, rasmi) of that (sun) that all these creatures are attached to the vital airs (breaths or life), and therefore the rays extend down to the vital airs.
2:3:3:88. And the breath of whomsoever he (the sun) wishes he takes and rises, and that one dies. And whosoever goes to yonder world not having escaped that Death, him he causes to die again and again in yonder world, even as, in this world, one regards not him that is fettered, but puts him to death whenever one wishes.
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2:3:3:99. Now when, in the evening after sunset, he offers two libations, then he firmly plants himself on that Death with those fore-feet of his; and when, in the morning before sunrise, he offers two libations, then he plants himself on that Death with those hind-feet of his. And when he (the sun) rises, then, in rising, he takes him up and thus he (the sacrificer) escapes that Death. This, then, is the release from death in the Agnihotra: and, verily, he who knows that release from death in the Agnihotra, is freed from death again and again.
2:3:3:1010. What the arrow-head is to the arrow, that the Agnihotra is to sacrifices. For whither the head of the arrow flies, thither the whole arrow flies: and so are all his works of sacrifice freed by this (Agnihotra) from that Death.
2:3:3:1111. Now day and night, revolving, destroy (the fruit of) man's righteousness in yonder world. But day and night are on this side (of the sun) from him (after he has gone up to heaven); and so day and night do not destroy (the fruit of) his righteousness.
2:3:3:1212. And as, while standing inside a chariot, one would look down from above on the revolving chariot-wheels, even so does he look down from on high upon day and night: and, verily, day and night destroy not the reward of him who thus knows that release from day and night.
2:3:3:1313. [The sacrificer] having gone round the Âhavanîya, (after entering) from the east 1, passes
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between (it and) the Gârhapatya (to his seat). For the gods do not know (this) man 1; but when he now passes by them between (the fires), they know him, and think, 'This is he that now offers to us.' Moreover, Agni (the fire) is the repeller of evil; and these two, the Âhavanîya and Gârhapatya, repel the evil from him who passes between them; and the evil being repelled from him, he becomes a very light in splendour and glory.
2:3:3:1414. On the north side is the door of the Agnihotra 2: thus (he approaches it) as he would enter (a house) by a door. If, on the other hand, he were to sit down after approaching from the south, it would be as if he walked outside.
2:3:3:1515. The Agnihotra, truly, is the ship (that sails) heavenwards. The Âhavanîya and Gârhapatya are the two sides 3 of that same heavenward-bound ship; and that milk-offerer is its steersman.
2:3:3:1616. Now when he walks up towards the east, then he steers that (ship) eastwards towards the
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heavenly world, and he gains the heavenly world by it. When ascended from the north it makes him reach the heavenly world; but if one were to sit down in it after entering from the south, it would be as if he tried to enter it after it has put off and he were left behind and remained outside.
2:3:3:1717. And again, the stick which he puts on the fire (corresponds to) a brick, and the formula wherewith he offers is the Yagus-text wherewith he puts on that brick 1; and when the brick is put on, then a libation is made: hence those same libations of the Agnihotra are offered on his pile of bricks 2.
2:3:3:1818. The fire, assuredly, is Pragâpati,--and Pragâpati is the year. Year after year, therefore, is his Agnihotra consummated with the piled-up fire-altar; and year after year does he obtain the piled-up fire altar, whosoever, knowing this, offers the Agnihotra.
2:3:3:1919. Seven hundred and twenty eighties of Rik-verses (he should recite at the Agnihotra in the course of a year). When he offers the Agnihotra in the morning and evening, then there are two libations: hence those libations of his, in the course of a year, amount to--
2:3:3:2020. Seven hundred and twenty. Thus, indeed, his Agnihotra is accomplished, year after year, with the great chant 3; and year after year does he obtain
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the great chant, whosoever, knowing this, offers the Agnihotra.

Footnotes

342:1 Ity âbilam âsa, i.e. 'there was a (general rush) to a hole,' (or perhaps 'to the outlet.')
343:1 Viz. inasmuch as the householder, by the Âdhâna, produces, generates Agni.
344:1 According to Kâty. IV, 13, 12 [and Schol.], the householder [after taking out the fires and performing his regular twilight adoration (sandhyâ), that is, muttering the Sâvitrî, Rig-veda III, 62, 10 (see Sat. Br. II, 3, 4, 39); when the sun has half disappeared or until it becomes visible; cf. Âsval. Grihyas. XX, 3, 7] passes between the Gârhapatya and Dakshina fires, or south of them, p. 345 [enters the Âhavanîya house by the east door], circumambulates the fire from right to left (apadakshinam), and sits down in his place (south of the Âhavanîya fire and altar). The same circumambulation is performed by the wife, who thereupon sits down in her place, south-west of the Gârhapatya.
345:1 Or, 'the gods are not aware of (this) man' (na vai devâ manushyam viduh). The gods are supposed to be assembled around the altar; see I, 3, 3, 8.
345:2 I do not understand this, there being no door on the north side of the Âhavanîya fire-house. According to the commentator this passage is directed against those who make the sacrificer betake himself to the Âhavanîya from (or along) the south; and he quotes the words 'dakshinena vâ' from Kâtyâyana, apparently IV, 13, 12, where it is said that the sacrificer, in going to the Âhavanîya, has to pass between the two western fires, 'or south of them.'
345:3 'Naumande' ? according to the commentator = bhittî (the two walls or sides). The Petersb. Dict. proposes 'the two rudders (or oars).'
346:1 Viz. at the Agnikayana, or piling up of the brick-altars at the Soma-sacrifice. As to the putting on of the stick, see II, 3, i, 17. The Kânva text of the Vâg. S. (but not that of the Brâhm.) gives the formula 'Agnigyotisham (Sûryagyotisham, in the morning) tvâ vâyumatîm,' &c. See Kâty. IV, 14, i3; 15, 9.
346:2 After the completion of the fifth, and last, layer of the brick-altar, oblations of various materials are made thereon; especially the Satarudriyahoma, consisting of 425 single oblations; Sat. Br. IX, 1, 1, 1 seq., 2, 1, 1 seq.
346:3 The mahad (or, brihad) uktha or great chant, which marks p. 347  the conclusion of the Agnikayana, consists of 3 × 80 trikas (strophes of three verses each), or together 720 verses. On the frequent use of number 80 in the fire-ritual, see Weber, Ind. Stud. XIII, p. 167.

FOURTH BRÂHMANA.

2:3:4:11. Once on a time the gods deposited with Agni all their beasts, both domestic and wild; either because they were about to engage in battle or from a desire of free scope, or because they thought that he (Agni) would protect them as the best protector.
2:3:4:22. Now Agni coveted them, and seizing them he entered the night with them. 'Let us go back thither,' said the gods, and betook themselves to where Agni was concealed. Now they knew that he had entered there, that he had entered the night; and when the night returned in the evening, they approached him and said, 'Give us our beasts! give us back our beasts!' Agni then gave them back their beasts.
2:3:4:33. For this then let him respectfully approach the two fires: the fires are givers, and thereby he supplicates them. Let him approach them in the evening, for in the evening the gods approached (Agni). And whosoever, knowing this, approaches (the two fires), to him, indeed, they grant cattle.
2:3:4:44. Then as to why he should not approach them. Now in the beginning both the gods and men were together here. And whatever did not belong to the men, for that they importuned the gods, saying, 'This is not ours: let it be ours!' Being indignant
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at this importunity, the gods then disappeared. Hence (it may be argued) one should not approach (the fires), fearing lest he should offend them, lest he should become hateful to them.
2:3:4:55. Then as to why he should nevertheless approach (the fires). The sacrifice, assuredly, belongs to the gods, and the prayer for blessing to the sacrificer. Now the (Agnihotra) libation, doubtless, is the same as the sacrifice; and what he does 1 in now approaching (the fires), that indeed is the sacrificer's prayer for blessing.
2:3:4:66. And again, why he should not approach (the fires). Whosoever follows either a Brâhman or Kshatriya, praising him, thinking, 'He will give me gifts, he will build me a house,' to him, if he strives to please him both in speech and deed, that (master of his) will think himself bound to give gifts. Whosoever, on the other hand, says, 'What art thou to me, that givest me nothing?' him that (master) is likely to hate, to become disgusted with. Hence one should not approach (the fire); for by kindling and offering in it, he already supplicates it, and he should not therefore approach (and importune it again).
2:3:4:77. And again, why he should nevertheless approach (the fires). He alone that asks finds a giver; and the master, moreover, knows nothing of his dependent. But when the latter says, 'I am thy dependent: support me!' then he does know him, and feels himself bound to support him. Let him therefore approach (the fires). This then is the
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whole (argument) as to why one should approach (the fires).
2:3:4:88. Now that (fire) being Pragâpati,--when the Agnihotra is offered, he casts the seed of all that he rules over, of all that is after his manner: and by approaching (the fire) one imitates (him in) all this, one reproduces all this 1.
2:3:4:99. He begins to pray 2 with the verse (Vâg. S. III, 11) containing the word 'upon (upa).' Now the word 'upon' means this (earth), and that in a twofold way: for whatever is produced here, that is produced upon (upa-gan) this (earth); and whatever decays, that is buried (upa-vap 3) in this (earth): hence there is here imperishable, ever-increasing abundance, and with that imperishable abundance he begins.
2:3:4:1010. He prays, 'Entering upon the worship--,' worship (adhvara) doubtless means sacrifice: 'entering upon the sacrifice' is what he means to say. '--Let us offer prayer to Agni--,' for he is indeed about to offer prayer to him; '--to him who hears us even from afar!' thereby he means to say, 'Although thou art afar from us, yet do thou hear this our (prayer), do thou so far think well of it!'
2:3:4:1111. [He continues, Vâg. S. III, 12], 'Agni, the head,
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the summit of the sky; he, the lord of the earth, animates the seeds of the waters.' He thereby follows (and praises) him:--even as a supplicant would speak politely, 'Surely thou art the descendant of so and so! surely thou art able to do this!' so (he does) by this (verse).
2:3:4:1212. Thereupon the verse to Indra and Agni (Vâg. S. III, 13), 'You two, O Indra and Agni, I will invoke; you two I will delight together with kindly office; you two, the givers of strength and wealth,--you two I invoke for the obtainment of strength!' Indra, doubtless, is the same as that burning (sun); when he sets, then he enters the Âhavanîya;--hence he now approaches these two that are thus united, thinking, 'May the two, united, grant me favours:' this is why the Indra-Agni (verse is muttered).
2:3:4:1313. [He continues, ib. 14 seq.], 'This is thy natural womb, whence born thou shonest forth: knowing this, arise, O Agni, and increase our substance!'--substance, doubtless, means affluence: 'grant to us ever-increasing affluence!' is what he thereby says.
2:3:4:1414. 'First was he founded by the founders here, the best offering priest, worthy of praise at the sacrifices; he whom Apnavâna and the Bhrigus kindled 1, shining brightly in the wood, and spreading from house to house:'--even as a supplicant would speak politely, 'Surely thou art the descendant of so and so! surely thou art able to do this!' so in this (verse). And what he (Agni) really is, as such he speaks of him when he says 'spreading from house to house,' for he does indeed spread from house to house.
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2:3:4:1515. 'In accordance with his old (pratna) splendour, the dauntless have milked the shining juice from the wise one that giveth a hundredfold.' The richest of gifts, indeed, is the hundredfold gift; and in order to obtain that (giver) he says, 'the wise one that giveth a hundredfold.'
2:3:4:1616. This is a hymn of six verses collected (from the Rik); the first of them containing (the word) 'upon,' and the last containing (the word) 'old' (pratna). And this we recited, because she (the earth) is the one that contains the (word) 'upon;' and that which is 'old' doubtless is yonder (sky), for as many gods as there were 'of old,' in the beginning, so many gods there are now, and hence the 'old' means yonder (sky). Now within these two (worlds) all desires are contained; and these two are in accord with each other for his (the sacrificer's) benefit, and concede all his wishes.
2:3:4:1717. Thrice he mutters the first (verse) and thrice the last; for of threefold beginning are sacrifices, and of threefold termination: therefore he mutters thrice the first and the last (verses).
2:3:4:1818. Now, in offering the Agnihotra, whatever mistake one commits, either in word or deed, thereby he injures either his own body, or his life, or his vigour, or his offspring.
2:3:4:1919. Accordingly (he mutters the texts, V. S. III, 17), 'Thou, O Agni, art the protector of bodies: protect my body! Thou, O Agni, art the giver of life: give me life! Thou, O Agni, art the giver of vigour: give me vigour! O Agni, what defect there is in my body, supply that for me!'
2:3:4:2020. And whatever mistake he commits, in offering the Agnihotra, either in word or deed, thereby he
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injures either his own body, or his life, or his vigour, or his offspring: 'make that up for me!' he thereby says; and accordingly that (defect) is again made up for him.
2:3:4:2121. [He continues, Vâg. S. III, 18], 'Kindled, we enkindle thee, the brilliant one, a hundred winters--;' he thereby says, 'may we live a hundred years;' and 'so long we enkindle thee, the great one,' he says, when he says 'we enkindle thee, the brilliant one.' '--We, the vigorous--thee, the invigorating; we, the strong--thee, the giver of strength--;' whereby he says, 'may we be vigorous, mayest thou be invigorating! may we be strong, mayest thou be a giver of strength!' '--We, the uninjured--thee, the uninjurable injurer of enemies!' whereby he says, 'by thine aid may we render our enemies utterly miserable!'
2:3:4:2222. 'O thou, rich in lights, may I safely reach thine end!' this he mutters thrice. She that is rich in lights (kitrâvasu) doubtless is the night, since the latter, as it were, rests (vas) after gathering together the lights (kitrâ): hence (at night) one does not see clearly (kitram) from afar.
2:3:4:2323. Now it was by means of this same (text) that the Rishis reached safely the end of the night; and because of it the evil spirits, the Rakshas, did not find them: by it, therefore, he also now reaches safely the end of the night; and because of it the evil spirits, the Rakshas, find him not.--This much he mutters while standing.
2:3:4:2424. Thereupon, while seated, (he mutters, Vâg. S. III, 19 seq.), 'Thou, O Agni, hast attained to Sûrya's lustre--;' this he says, because, in setting, the sun enters the Âhavanîya; '--to the praise
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of the Rishis--;' this he says, because he himself now approaches (and worships, praises, the fire); '--to the favourite abode (or dainty);' his (Agni's) favourite abode doubtless are the offerings: 'to offerings' he thereby says. '--May I attain to long life, to lustre, to offspring, to increase of wealth!' whereby he says, 'Even as thou didst attain to those (qualities), so may I attain to long life, lustre, offspring, affluence,--that is to say, to prosperity.'
2:3:4:2525. He then approaches the cow 1, with the text (Vâg. S. III, 20), 'Food ye are: may I enjoy your food! wealth ye are: may I enjoy your wealth!'--whereby he means to say, 'whatever energies are yours, whatever riches are yours, may I enjoy them.'--'Strength ye are: may I enjoy your strength!' whereby he says, 'sap ye are: may I enjoy your sap!'--'Affluence ye are: may I enjoy your affluence!' whereby he says, 'abundance ye are: may I enjoy your abundance!'
2:3:4:2626. 'Ye prosperous ones, disport yourselves--;' cattle are prosperous: therefore he says, 'ye prosperous ones, disport yourselves--;' '--in this seat, in this fold, in this place, in this homestead: remain here, go not from hence!' this he says with reference to himself,--'go not away from me!'
2:3:4:2727. He then touches the cow, with the text (Vâg. S. III, 22 a), 'Motley thou art, of all shapes;'--for cattle are indeed of all shapes: therefore he calls her all-shaped; '--come to me with sap and possession of cattle!' when he says 'with sap,' he means
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to say 'with juice;' and when he says with possession of cattle,' he means to say 'with abundance.'
2:3:4:2828. He then steps up to the Gârhapatya, and renders homage to it, with the text (ib. 22 b), 'Thee, O Agni, illuminer of the night 1, we approach day by day with prayer, paying homage unto thee.' He thus renders homage to it in order that it may not injure him.
2:3:4:2929. [He continues, ib. 23 seq.], 'Thee that rulest over the sacrifices, the brilliant guardian of the sacred rite, thriving in thine own house;'--whereby he means to say, 'thine own house is this (house) of mine: make it ever more flourishing for us!'
2:3:4:3030. 'O Agni, be thou accessible unto us, even as a father is to his son! lead us unto well-being!'--whereby he says, 'As a father is easy of access to his son, and the latter in no wise injures him, so be thou easy of access to us, and may we in no wise injure thee!'
2:3:4:3131. Then the dvipadâ verses (Vâg. S. III, 25, 26), 'O Agni, be ever nigh unto us, a kindly guardian and protector! as wealthy Agni, famed for wealth, come hither and bestow on us glorious riches! Thee, the most bright and resplendent, we now approach for happiness to our friends: be with us, hear our call, and keep us safe from every evil-doer!'
2:3:4:3232. Now when he approaches the Âhavanîya, he prays for cattle: he therefore approaches it with metres great and small, since cattle are of great and small size. And when he approaches the Gârhapatya,
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he prays for men: hence the first tristich is in the gâyatrî metre, since the gâyatrî is Agni's metre, and he thus approaches him with his own metre.
2:3:4:3333. Thereupon (he mutters) the dvipadâ (two-footed) verses. The dvipadâ, doubtless, is man's metre, since man is two-footed, and men are therewith prayed for: and as he now prays for men, therefore (he uses) dvipadâ verses. And whosoever, knowing this, approaches (the two fires), becomes possessed both of cattle and men.
2:3:4:3434. He then goes (again) to the cow, with the text (Vâg. S. III, 27), 'O Idâ, come hither! O Aditi, come hither!' for both Idâ and Aditi are cows. He touches her with, 'Come hither, ye much-desired!'--for men's wishes are fixed on them, and hence he says, 'come hither, ye much-desired;'--'Let there be for me the fulfilment of wishes from you!' whereby he says, 'may I be dear to you!'
2:3:4:3535. Thereupon, while standing between the Âhavanîya and Gârhapatya and looking eastward at the (former) fire, he mutters (Vâg. S. III, 28-30), 'O Lord of prayer, make him sweet-voiced, the offerer of Soma, Kakshîvat, Usig's son!--Be he with us, he the opulent, the killer of woe, the bestower of wealth, the increaser of prosperity, he the nimble!--Let not the curse of the evil-doer reach us, nor the guile of the mortal: preserve us, O Lord of prayer!'
2:3:4:3636. Now when he approaches the Âhavanîya, he approaches the sky; and when (he approaches) the Gârhapatya, (he approaches) the earth. Hereby now (he approaches) the ether, that being Brihaspati's region; and that region he thereby approaches: this is why he mutters the prayer to Brihaspati.
2:3:4:3737. [He continues, Vâg. S. III, 31-33], 'May the
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mighty, the heavenly, the unassailable favour of the three, Mitra, Aryaman, and Varuna, be (with us)! For the wicked enemy lords it not over them (that are protected by these gods), neither at home nor on dangerous paths: for those sons of Aditi bestow undying light on the mortal that he may live!'--In this (prayer) he says, 'nor on dangerous paths;' for dangerous indeed are the paths that lie between heaven and earth: those he now walks, and therefore he says, 'nor on dangerous paths.'
2:3:4:3838. Then follows a verse to Indra (Vâg. S. III, 34); for Indra is the deity of the sacrifice, and with Indra therefore he now connects the fire-worship: 'At no time, O Indra, art thou barren; and never dost thou fail the worshipper--;' the worshipper, doubtless, is the sacrificer: 'never dost thou harm the sacrificer,' this is what he thereby says: '--but more and evermore is thy gift increased, O mighty god!' thereby he says, 'do thou make us ever more prosperous here!'
2:3:4:3939. Then follows a verse to Savitri 1 (Vâg. S. III, 35),--for Savitri is the impeller (prasavitri) of the gods; and thus all his (the sacrificer's) wishes are fulfilled, impelled as they are by Savitri.--(He mutters), 'May we obtain the glorious light of the divine Savitri, who, we trust, may inspire our prayers!'
2:3:4:4040. Thereupon a verse to Agni (Vâg. S. III, 36),--whereby he finally makes himself over to Agni for protection: 'May thine unapproachable chariot, wherewith thou protectest the worshippers, encircle us on every side!' The worshippers, doubtless, are
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the sacrificers; and what unassailable chariot he (Agni) possesses, therewith he protects the sacrificers. Hence he thereby means to say, 'what unassailable chariot thou possessest, wherewith thou protectest the sacrificers, therewith do thou guard us on every side.' This (verse) he mutters thrice.
2:3:4:4141. He then pronounces his son's name 1: 'May this son (N.N.) carry on this manly deed of mine!' Should he have no son, let him insert his own name.

Footnotes

348:1 The Kânva text has: 'And when he approaches (the fires), that (represents) the sacrificer's wish for blessing: what there is here for him, that indeed he thereby makes his own (âtmani kurute).'
349:1 Or, 'this All' (idam sarvam). The Kânva text has bhûmânam, 'abundance,' instead.
349:2 The mode of approaching and worshipping the fires (agnyupasthâna) detailed in pars. 9-41 is ascribed to Vatsaprî (author of Rig-veda IX, 68; X, 45 and 46), and therefore termed vâtsapraupasthâna. It is, however, also called mahopasthâna (or dîrghopasthâna), or great (long) worship, as distinguished from the so-called kshullakopasthâna (or laghûpasthâna), or little (short) worship, described in II, 4, 1, and ascribed to Âsuri.
349:3 Or 'upa-kîryate,' according to the Kânva text.
350:1 Or, as Grassmann, in his translation of the Riksamhitâ, takes it, 'he whom the active Bhrigus kindled.'
353:1 Viz. the Agnihotra cow, which has supplied the milk for the morning and evening libation; or any cow, if other material than milk be used.
354:1 Doshâvastar, 'the illuminer of the dusk;' or perhaps, as Professor Ludwig proposes, 'We approach thee, day by day, at dusk and dawn (in the evening and morning), with prayer.'
356:1 Or, the Sâvitrî, that is, the sacred prayer to Savitri, the sun, also called Gâyatrî, Rig-veda III, 62, to. Cf. p. 344, note 1.

(My humble salutations to the translator Sreeman Julius Eggeling for the collection)