17. He then turns (from left to right), with the text (V4g. S. II, 26b), ‘I move along the course of
1 Seven rays of the sun are mentioned, Rig-veda I, 105, 9; II, 5,2; Ath.-veda VII, 107,1. Mahidhara remarks that four of them lie in, or point to, the four quarters; one pointing upwards and another downwards ; and the seventh, and best, being the disc of the sun itself, called Hiranyagarbha. This apparently is the param bhAs, or most excellent light, which in par. 10 is identified with Pragapati, or the heavenly world.
2 That is, Tumifiga Aupoditeya Vaiy4ghrapadya, as the Kanva text reads; cf. Taitt. S.I, 7, 2, 1.
’ The heavenly rays of light are regarded as the heavenly cows, Naigh. I, 5; Nir. II, 6.
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the sun;’ having reached that final goal, that safe resort, he now moves along the course of that (sun)?.
18. Thereupon he steps to (upa-stha) the Garhapatya fire. Twofold is the reason why he steps to the Garhapatya: the Garhapatya is a house, and a house is a safe resort, hence he thereby stays in a house, that is, in a safe resort. And, besides, what full measure of human life there is for him here, that he thereby attains (upa-sth4). This is why he steps to the Gérhapatya fire.
' 19. He steps to it, with the text (Vg. S. II, 27a), ‘O householder Agni, may I become a good householder through thee, O Agni, the householder! Mayest thou, O Agni, become a good householder through me, the householder!’ there is nothing in this requiring explanation.—‘ May our household matters be unlike a cart with only one bullock,’ he thereby says, ‘may our household matters be free from calamities ;'"—‘for a hundred winters!’ he thereby says, ‘may I live a hundred years.’ He need not, however, say this; for man lives even longer than a hundred years: hence he need not say this.
20. He then turns (from left to right), with the text (Vag. S. II, 27b), ‘I move along the course of the sun:’ having reached that final goal, that safe resort, he now moves along the course of that (sun).
21. Now (in pronouncing the following text) he
? When he has executed the pradakshiza movement, he has to repeat the movement in the opposite direction, in accordance with the general rule, Katy. I, 8, 24. The same applies to par. 20. Cn the sun-wise circumambulation, with and without fire, see p. 37 note, p. 45 note; also Martin, Western Isles, pp. 16-20, 85, 97, 116-119, 241, 277; Forbes Leslie, Early Races of Scotland, index, s. v. deisiol.
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inserts his son’s name: ‘ May this son (N, N.) carry on this manly deed of mine?!’ Should he have no son, let him insert his own name.
22. He then steps up to the Ahavantya fire. Silently he steps to it, thinking, ‘In the east my sacrifice shall be completed !’
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inserts his son’s name: ‘ May this son (N, N.) carry on this manly deed of mine?!’ Should he have no son, let him insert his own name.
22. He then steps up to the Ahavantya fire. Silently he steps to it, thinking, ‘In the east my sacrifice shall be completed !’
23. Thereupon he divests himself of the vow, with the text (Vag. S. II, 28 b), ‘ Now am I he that I really am.’ For, in entering upon the vow, he becomes, as it were, non-human; and as it would not be becoming for him to say,‘I enter from truth into untruth;’ and as, in fact, he now again becomes man, let him therefore divest himself of the vow, with the text, ‘Now am I he that I really am2’
1 The Médhyandina text of the Vag. S. does not give this formula. The K4amva text of the Samhita has the following (Weber’s edition, p. 59), ‘Woven art thou, a web art thou: weave me along (? extend my life) at this sacrifice, at this holy deed, in this food, in this world!’ ‘May my son weave on (continue) this work, this manly deed of mine!’ Thus also Katy. III, 8, 25. The K4nva text of the Brahmana, however, mentions only the formula given above. According to Laug4kshi he names his favourite son ; according to Sankhayana, his eldest son, or as many sons as he has. See comm. on Katy. IV, 12, 11.
* See I,1,1,6. For another mode of divesting oneself of the vow, see I, 1, 1, 3.
(ra) T
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SECOND KANDA.
THE AGNYADHANA, THE AGNIHOTRA, THE PINDAPITRIYAGNA, THE AGRAYANVESH7I, AND THE KATURMASYANI.
Il. THE AGNYADHANA or ESTABLISHMENT OF THE SACRED FIRES.
First ApuyAya. First BRAHMANA.
Tue Agny-Adh4na (or Agny-4dheya), 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 Agny4dhana, 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.)
(See II, 1, 4, 8 seq.)
After the sacrificer has chosen his four officiating priests—viz. the Brahman, Hotr, Adhvaryu, and Agnidhra (or Agntdh)—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 GArhapatya and Ahavantya 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 Dakship. 275nagni or Anvaharya-paana, 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 Garhapatya fire. The G&rhapatya 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 Garhapatya and Dakshiwa fires. The Ahavantya fire-house, on the other hand, with its laths necessarily running from west to east, and an entrance from the east, contains the Ahavaniya 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 G4rhapatya fire-place (cf. p. 2), he lays down the fire thereon. Towards sunset the sacrificer [while seated east of the Ahavantya house] invokes the gods and manes with ‘ Gods, fathers ! fathers, gods! I sacrifice, being who Iam; 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 Ahavantya house from the east, passes through it to the Garhapatya, and sits down behind (west of) the fire; his wife at the same time entering the Garhapatya 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 sam? tree,—to be used next morning for the production (or ‘churning’) of the sacred fire by one of them (the upper arazi) 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 Garhapatya 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 Agnidhra 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 neckpart to the east]. With this rice the (odana) A&tushprasya, or ‘(pap) to be eaten by the four (priests), is prepared on the provisional Garhapatya fire. When it is ready, the Adhvaryu makes a hollow in the pap and pours clarified butter into it. He then takes
T 2
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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 Dakshin4gni, 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 Brahmavga of this Book.
1. Now when he equips (Agni, the fire) from this and that quarter, that is the equipping (of the fire) with its equipments!, 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. In the first place he (the Adhvaryu) draws (three) lines (with the wooden sword on the Garhapatya fire-place*). Whatever part of this earth
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 sambhéra, ‘ 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.
2 The three lines drawn across the fire-place form a necessary part of its lustration; see p. 2. According to the Paddhati on Katy. 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. Katy. IV, 8, 16) and proceeds with the sambh4ras; 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 ll KANDA, I ADHYAYA, I BRAHMANA, 5. 277
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 ll KANDA, I ADHYAYA, I BRAHMANA, 5. 277 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).
3. 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.
4. 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, 4pta) by water, he sets up the fire, after he has obtained it by means of water'. This is why he brings water.
5. He then brings (a piece of) gold. Now Agni at one time cast his eyes on the waters?: ‘May I pair with them,’ he thought. He came together with them; and his seed became gold*. For this reason the latter shines like fire, it being Agni’s the case of the Garhapatya, square the Ahavantya, and semicircular the Dakshiz4gni; 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 [5° on the Garhapatya, 73 on the Ahavantya, and 22 on the Dakshinigni, according to the Schol. on Kfty. IV, 8, 16]. According to some authorities, the piece of gold is laid on the top of the mound. He thus prepares successively the Garhapatya, Ahavantya, and Dakshiva hearths; afterwards, if required, those of the Sabhya and Avasathya fires, which are, like the GArhapatya, of circular form.
1 An etymological play on the word ap, 4pa4, ‘ water,’ and the verb 4p, ‘to obtain, pervade.’
2 In the version of this myth given Taitt. Br. I, 1, 3, 8, the waters courted by Agni are called Varuza’s wives.
’ Tah sambabhiiva tasu reta’ prasifizat tad hiranyam abhavat.
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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!, 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. ,
Hence also one does not cleanse oneself with it!, 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. ,
6. 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?: 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.
7. He then brings (the earth of) a mole-hill (Akhu-kartsha)*. The moles certainly know the
1 Sayama interprets enena na dh4vayati by ‘he does not clean (his teeth) with it;’—the St. Petersb. Dict. by ‘he does not get himself conveyed (driven) by it.’ The KAnva text has: Tasmad enad apsv evdnuvindanty apsu punanty apsu hy enat prdsifiéan nainena dhAvayanti na kim sana kurvanti.
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 be a common sacrificial essence (yagfiyam) 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.’
* On the mythic connection of (the white, sharp teeth of) the
II KANDA, I ADHYAYA, I BRAHMANA, 9. 279 -
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, srt) that he is purtshya; and purtsha and karisha! doubtless mean one and the same thing: it is, therefore, for his (Agni’s or the sacrificer’s) attainment of splendour (srt) that he brings a mole-hill.
8. He then brings pebbles. Now the gods and the Asuras, both of them sprung from Pragdpati, 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,— g. They said, ‘Come, let us steady this restingplace; and when firm and steady, let us set up
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,— g. They said, ‘Come, let us steady this restingplace; and when firm and steady, let us set up
&khu (mole, mouse, rat), as of that of the boar, with the thunder bolt, see Dr. A. Kuhn’s ingenious remarks, ‘ Herabkunft des Feuers und des Gittertranks,’ 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 Taittirtyas also put on the hearth the earth of an ant-hill, which the Braéhmama (in the same way as our author does of the molehill) represents as the savour (or marrow, essence) of the earth.
1 The primary meaning of karfsha is ‘that which is scattered, or strewn about,’ hence ‘refuse, rubbish’ (and 4k hu-karfsha, ‘molecast’). Its secondary meaning, as is that of purisha, is ‘manure’ (or perhaps also ‘soft, rich mould’), an article naturally valued by an agricultural population. See I, 2, 5,17, where purisha is taken symbolically to represent cattle.
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the two fires on it; whereupon we will exclude our enemies from any share in it.’
10. 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!
11, 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.
12. These then are the five equipments?: for fivefold is. the sacrifice, fivefold the animal victim; and five seasons there are in the year.
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. Pragdpati (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 (prithivt), 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.
This he spread out (prath) on the lotus-leaf, whence originated the earth (prithivt), 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.
* According to the authorities of the Black Yagur-veda there are not five, but fourteen sambh4ras, seven of which are taken from the earth, viz. sand, salt, a mole-hill, an ant-hill, mire from a driedup pool, pebbles, and gold; while the remaining seven consist of pieces of wood from the asvattha, udumbara, pal4sa (? two pieces), samf, 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 sambhéra, but as one of the usual acts of lustration. Taitt. Br. I, 1, 3 seq.
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13. Now, as to this, they say, ‘Six seasons there are in the year. And in that case the very deficiency (ny fina) itself is rendered a productive union!, since it is from the lower part (nyfina, i.e. of the body) that offspring is here brought forth. Thus also a progressive improvement? (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.
14. 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®, Let him for that reason bring (the objects) together.
1 Or, a deficient pairing is effected (on account of the uneven number). I do not quite understand Sayana’s interpretation of the passage, the published text of the commentary being apparently corrupt in one or two places. The Kava text reads: Tad 4hus shad va ritavahk samvatsarasyeti yadi vai sha/ rztavak samvatsarasya nyfinam u vai pragananam nyfinad v4 im4/ pragah pragayante, &c.
3 Literally, ‘a prevailing (or advancing) better-to-morrow,’ svahsTeyasam uttardvat.
> 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 K4zva text of this paragraph, though differently worded, yields the same sense; except that it refers to
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SEconD BRAHMANA.
The K4zva text of this paragraph, though differently worded, yields the same sense; except that it refers to
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SEconD BRAHMANA.
1. He may set up the two fires! under the Krzttikas; for they, the Kvzttikds, 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 Kvzttikas.
2. Moreover, the other lunar asterisms (consist of) one, two, three or four (stars), so that the K7zttikas are the most numerous (of asterisms)?: hence he thereby obtains an abundance. For this reason he may set up his fires under the Kvvttikas.
3. 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 Kvzttikas.
4. On the other hand (it is argued) why he should not set up the fires under the Kvrzttikds. Originally, namely, the latter were the wives of the Bears (vzksha) ; for the seven Azshis * were in former times
’ the sacrificer himself and to the wishes he entertains in collecting the objects.
1 That is, the Garhapatya and Ahavantya, the two principal fires.
® Whilst the Krzttikas, or Pleiades, are supposed to consist of seven (or, according to others, of six) stars, the remaining twentysix nakshatras or lunar mansions, according to our author, vary between one and four stars. Hence the Krsttikds are also called Bahulfs, ‘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 Kaava text has: ‘Other nakshatras are (i.e. consist of) four; and there is here an abundance, so that he thereby obtains abundance.’
8 Saptarshi, or the seven Aishis, is the designation .of the tl KANDA, I ADHYAYA, 2 BRAHMANA, 7. 283 called the Azkshas (bears). They were, however, precluded from intercourse (with their husbands), for the latter, the seven Aishis, rise in the north, and they (the Krzttik4s) 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 Kvzttik4s, lest he should thereby be precluded from intercourse.
5. But he may nevertheless set up (his fire under the Kvzttikas) ; 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 KvzttikAs).
6. He may also set up his fires under (the asterism of) Rohizi. For under Rohiai it was that Pragépati, when desirous of progeny (or creatures), set up his fires. He created beings, and the creatures pro-
- duced by him remained invariable and constant’, like (red) cows (rohizi): hence the cow-like nature of Rohizi. Rich in cattle and offspring therefore he becomes whosoever, knowing this, sets up his fires under Rohiat.
He created beings, and the creatures pro- - duced by him remained invariable and constant’, like (red) cows (rohizi): hence the cow-like nature of Rohizi. Rich in cattle and offspring therefore he becomes whosoever, knowing this, sets up his fires under Rohiat.
7. Under Rohizt, 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 constellation of Ursa Major, or the Wain. In the Rig-veda, rzkshah (bears) occurs once (I, 24, 10), either in the same restricted sense, or in that of stars generally.
1«T4 asya prag&h srish ekarfip4 upastabdh4s tasth rohiaya iva.” The Kazva text reads: Tam im4’ prag4h srishf rohinya ivopastabdh4s tasthur ekarfpa iva. Sayama interprets upastabdh4& (‘propped up, erect,’ established) by ‘pratibaddhagAtayah (of continuous lineage), and ekarfipaA (‘uniform’) by ‘avikéhinnapravaha’ (of uninterrupted flow or succession).’ In Taitt. Br. I, 1, 2, 2, it is stated that Pragdpati created Agni under (the asterism) Rohiat, and that the gods then set up that fire under the same asterism.
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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 Rohimt.
8. He may also set up his fires under (the asterism of) Mvzgastrsha. For Mvigasirsha, indeed, is the head of Prag4pati'; and the head (siras) means excellence (srt), for the head does indeed mean excellence: hence they say of him who is the most excellent (sresh¢ha) of a community, that he is the head.of that community. Excellence therefore he attains whosoever, knowing this, sets up his fire under Mvzgasirsha.
9. On the other hand (it is argued) why one should not set up his fire under Mvzgastrsha*. The latter, indeed, is Pragdpati’s body. Now, when they (the gods) on that occasion pierced him* with what is called ‘the three-knotted arrow, he abandoned that
’ 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, PragApati 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 Bhftavat (i.e. Rudra), in order to punish Prag4pati for his incestuous deed. The latter was accordingly pierced by Bhftavat’s arrow and bounded up to the sky, where he became the constellation called Mriga (i.e. Mrigasirsha), while his daughter became the asterism Rohit. ‘The arrow on the other hand, with which Prag&pati was pierced, became the constellation called ‘the three-knotted arrow (perhaps the girdle of Orion).’
2 The Black Yagus does not recommend this asterism for the performance of agny4dheya.
‘The arrow on the other hand, with which Prag&pati was pierced, became the constellation called ‘the three-knotted arrow (perhaps the girdle of Orion).’
2 The Black Yagus does not recommend this asterism for the performance of agny4dheya.
®* The Kava text reads, ‘When, on that occasion, that god (viz. Rudra) pierced him with the three-knotted arrow.’
II KANDA, I ADHYAYA, 2 BRAHMANA, II. 285,
body, for the body is a mere relic (or dwelling, vastu), unholy and sapless. He should therefore not set up his fires under Mrzgasirsha.
10. But he may, nevertheless, set them up (under Mrigasirsha). For, assuredly, the body of that god, Pragapati, is neither a relic nor unholy': he may therefore set up (his fires under Mvzgastrsha). ‘Under the Punarvasd he should perform the Punarddheya%, thus (it is prescribed).
11. He may also set up his fires under the Phalgunts. They, the Phalgunts, are Indra’s asterism °, " and even correspond to him in name; for indeed Indra is also called Arguna, this being his mystic name; and they (the Phalgunts) are also called Argunts.. Hence he overtly calls them Phalgunts, 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 Agny4dheya is thereby broughtp. 286 into relation with Indra. He may set up the fires under the first (Pirva-phalgunts)—whereby an advancing (successful) sacrifice accrues to him; or he may set them up under the second (Uttaraphalgunts)—whereby a_ progressive (uttaravat) improvement accrues to him.
1 Na va etasya devasya vastu nayagfiiyam na sariram asti.— Na vai tasya vastu na niviryam ndyagmiyam asti, ‘for the relic of that (god) is neither sapless nor impure.’ K4sva recension.
3 Te. the repetition of the A4dheya, or setting up of his fires, a ceremony which has to be performed in the event of the 4dheya 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 Punarvas4, as the fifth mansion, between Mrigasirsha, the third, and (Piirva and Uttara) Phalgunts, the ninth and tenth mansions, in the original order of the nakshatras.
* In Taitt. Br. I, 1, 2, 4, the Pf&rve Phalguni are assigned to Aryaman, and the Uttare Phalguni to Bhaga. While, however, both these asterisms are there recommended for the agnyadheya, the Pfirve Phalguni are rejected as unsuitable further on, in par. 8 (?a later addition).
12. Let him set up his fires under the asterism Hasta’, whosoever should wish that (presents) should be offered him: then indeed (that will take place) forthwith; for whatever js offered with the hand (hasta), that indeed is given to him.
12. Let him set up his fires under the asterism Hasta’, whosoever should wish that (presents) should be offered him: then indeed (that will take place) forthwith; for whatever js offered with the hand (hasta), that indeed is given to him.
13. He may also set up his fires under itr. Now the gods and the Asuras, both of them sprung from Pragdpati, were contending for superiority. Both parties were desirous of rising to yonder world, the sky. The Asuras then constructed the fire (altar) called rauhiza (fit to ascend by), thinking, ‘Thereby we shall ascend (4-ruh) to the sky *’
1 In the Taitt. Br. this asterism is not mentioned as suitable for the agnyadheya. The Asv. S. II, 1, 10 omits both Hasta and Kitr4; but permits the asterisms Visikhe and Uttare Prosh/sapade.
? In Taitt. Br. I, 1, 2, 4-6 this myth is related as follows: ‘There were Asuras, named K4lakafigas. 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 Brahman, put a brick on for himself, saying, “This one, Kitra (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, ‘Uber entwicklungsstufen 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, w’ otpavis GpBaros etn, and who are destroyed by Apollon, shows an obvious resemblance to these Indian myths; the more so, if we divest the latter of their Brahmanical form, by which altar-bricks are sub-
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14. Indra then considered’, ‘If they construct that (fire-altar), they will certainly prevail over us.’ He secured a brick and proceeded thither, passing himself off for a Brahman.
15. ‘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,—
16. 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.
17. Thereupon the gods assembled and said, ‘Wonderfully (Aitram) indeed it has fared with us who have slain so many enemies!’ Hence the wonderful nature (Aitr4tva)* of the asterism stituted for mountains; and if we bear 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, IT, p. 372.
g. in the well-known passage of Ovid, put the Gigantes in the place of the Aloades.’ See also Weber, Nakshatra, IT, p. 372.
1 The Kanva text here proceeds thus: The gods then were afraid and said, ‘If those (Asuras) complete (samAsyanti) that (firealtar), they will prevail over us.’ Then Indra having fastened a brick with the lightning-band (4rke#a dimn§4) went thither passing himself off for a Brahman. He said, ‘1, 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 (4 hi)!’ they said. Then seizing it (t{€m abhih4ya) 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.
* Or, perhaps, its identity with (Indra’s brick) Aitr4; cf. preceding note,
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Xitré; and verily wonderfully it fares with him, and he slays his rivals, his spiteful enemy, whosoever, knowing this, sets up his fires under Aitra. A Kshatriya, therefore, should especially desire to take advantage of this asterism; since such a one is anxious to strike, to vanquish his enemies.
18. Originally these (nakshatras) were so many different powers (kshatra), just as that sun yonder. But as soon as he rose, he took from them (4-d4) their energy, their power; therefore he (the sun) is called Aditya, because he took from them their energy, their power?.
19. The gods then said, ‘They who have been powers, shall no longer (na) be powers (kshatra)?!’ 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 *,
' The Kanva text reads: TAni ha va eténi kshatrazi nAnaiva tepur yathasau v4 sQryas fandram4 v4; tesh4m hodyann ev4dityak kshatram viryam tegah pralulopa, tad vaisham Adade.
* This etymology of nakshatra is of course quite fanciful. For Aufrecht’s probably correct derivation of the word from nak ta-tra, ‘night-protector,’ cf. Zeitschrift fiir verg]. Sprachf., VIII, pp. 71, 72. See also Weber, Nakshatra, II, p. 268.
* The K4ava text reads: Tasmf&n na nakshatram Adriyeta yadaivaisha kad@ kodiydd apy Adadhitaisha hi sarvai kshatrani;
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Tuirp BRAHMANA.
Zeitschrift fiir verg]. Sprachf., VIII, pp. 71, 72. See also Weber, Nakshatra, II, p. 268.
* The K4ava text reads: Tasmf&n na nakshatram Adriyeta yadaivaisha kad@ kodiydd apy Adadhitaisha hi sarvai kshatrani;
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Tuirp BRAHMANA.
1. 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. 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.
3. 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".
4. When he (the sun) moves northwards, then one may set up his fires;—the gods have the evil disyadyu nakshatrakama’ sy4d upo Asita nakshatram ahdsya bhavati no etasyanudayo ’sti tasm4d v apy upaina(m 4)sita, ‘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.’
' According to the K4zva text, it is the rising sun, that guards the god-seasons and father-seasons respectively.
[12] Up. 290 pelled 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.
5. The spring is the priesthood, the summer the nobility, and the rainy season the common people (vis): a Brahman 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.
6. And whosoever! desires to become endowed with holy lustre (brahmavarZasin), let him set up his fires in spring,—for the spring is the priesthood,—and he will certainly become endowed with holy lustre.
7. And whosoever desires to become a power (kshatra)* 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.
8. And whosoever may desire to be rich in pro-
1 T.e. whatsoever Brahman, as the K4nva text reads.
? Kshatram sriya yasas4 sy4m iti. The KAnva text reads: Kshatrasya pratima sy4m sriy4 yasaseti, ‘whosoever should wish to be an image of the kshatra in wealth and glory.’
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geny and cattle, let him set up his fires in the rainy season!,—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.
g. [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??
FourtH BrAHMANA.
1. On the day preceding his AgnyAdheya, 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 Agnyddheya is to take place on the morrow; and all the gods betake themselvesto his house and stay (upa-vas) in his house; whence this day is called upavasatha (fast-day)*,
2. 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,
? The Black Yagus recommends sarad, autumn, for the Agny4dheya in the case of a Vaisya.
® Ko hi manushyasya svo veda. The K&nva text has: Na vai manushya/ svastanam veda (veda) ko hi (!) tasmai manushyo yak svastanam vidyat, ‘in truth no man knows the morrow, for what man, that knows the morrow, is there for him?’
5 See I, 1, 1, 7 seq. ;
U2
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since the observance of the vow is not necessary for him who has not performed Agnyddheya. 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.
;
U2
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since the observance of the vow is not necessary for him who has not performed Agnyddheya. 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.
3. Here now some tie up a he-goat’, 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 Agntdhra on the next morning; for it is thereby that he obtains the object he desires. He need, therefore, take no notice of that (practice).
4. They? 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)*: he need, therefore, take no notice of that (practice).
5. Having then made a hollow in it (the pap) for
! 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.
* That is, as would seem, those ritualists who maintain that a goat should be tied up for that night. The K4mva text reads, ‘ Here some cook that night that 4atu#prasya rice-pap, saying (vadantaf), “‘Hereby we gratify the metres.”’ According to the Paddhati on Katy. 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. .
* «The fulfilment of that wish he obtains through Brahmans, whether officiating priests or not, staying in his house (kula) and taking food there.’ K4zva text,
11 KANDA, I ADHYAYA, 4 BRAHMANA, 6. = 293
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) Azk-verses containing the words ‘kindling-stick (samidh)’ and ‘ butter (ghvzta)!;’ arguing that thereby they obtain what has grown out of a samt*, It is, however, only by (daily) putting (three kindling-sticks) on the fire for a whole year previous (to the Adh4na) that one obtains that object : let him therefore take no notice of that (practice).
6. And on this point Bhallabeya remarked, ‘If he were to cook that rice-pap, this would assuredly
6. And on this point Bhallabeya remarked, ‘If he were to cook that rice-pap, this would assuredly
1 The three verses containing the words samidh and ghrita are Vag. 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 Vag. S. III, 2 (Rig-veda V, 5,1). As neither version of our Brahmana makes any mention of this verse, it may be doubted whether originally it formed part of the Samhita. According to KAty. IV, 8, 5-6 he (? the Adhvaryu) is to put on (the three kindling-sticks) with Vag. S. III, 1, &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 11I, 4. The commentator, however, alludes to differences of practice in different schools as to this point.
® The sacrificial fire, to be set up at the Adheya, should properly be produced by means of two pieces of asvattha wood which has grown out of a sami tree. Sayama 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 him 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 twelve-month preceding the Agny4dheya, as a substitute for the production of the fire by friction. See Katy. IV, 8,11 (and Paddhati).
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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 7z& or a siman or a yagus. Now they do indeed either take it to the south with the view of its becoming the Anvah4ryapaéana (or Dakshinagni), or (if there is to be no Dakshiz4gni) they extinguish it’.
7. Thereupon they? 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 Agnyédheya. 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.
He may, however, sleep, if he choose, since the observance of the vow is not necessary for him who has not performed Agnyédheya. 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.
8. Now some churn (the fire)* before sunrise and
1 His argument seems to be that, since the cooking of the ricepap 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 Dakshinagni hearth. The passage is, however, far from clear to me.
* Viz. the ritualists referred to; that is to say, they make the sacrificer and his wife remain awake all night. Sayaza takes gagrati to stand for gagarti, ‘he, the sacrificer, remains awake.’ The K4zva text, however, has, ‘Here now they say, he should remain awake that night.’
% The production of the sacred fire by means of two sticks (arazi) of the asvattha (Ficus Religiosa) is thus described by Stevenson, ‘ Translation of the Sma Veda,’ pref. p. vii: ‘The process by which fire is obtained from wood is called churning, as it resemblesp. 295 take it eastwards (from the Garhapatya to the Ahavantya) 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 Ahavantya after sunrise he will obtain that (combination of blessings).
g. 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.
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.
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 arami 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 sami, 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 und des Gdttertranks.’
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10. Here now they say, ‘If the fire is not set up with either a 7zk-verse, or a sdman, 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 -he truth.
11. Verily, with ‘bhGz (earth)!’ Pragdpati generated this (earth)!; with ‘bhuvaz (ether)!’ the ether; with ‘svak (heaven)!’ the sky. As far as these (three) worlds extend, so far extends this universe: with the universe it (the fire) is accordingly established.
12. With ‘bh!’ Pragdpati generated the Brahman (priesthood) ; with ‘ bhuvaé!’ the Kshatra (nobility); with ‘sva#! 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.
13. With ‘bhdé!’ Pragdpati generated the Self; with ‘bhuva%!’ 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.
14. ‘Bhar bhuva&!’ this much he utters while laying down the Garhapatya fire; for if he were to lay it down with all (three words), wherewith should he lay down the Ahavantya ? Two syllables?
1 Compare XI, 1, 6, 3.
2 Viz. svah, pronounced su-vak. In laying down the G4rhapatya he utters the first two words, consisting of three syllables; and in laying down the Ahavantya he pronounces all three words, consisting of five syllables.
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1 Compare XI, 1, 6, 3.
2 Viz. svah, pronounced su-vak. In laying down the G4rhapatya he utters the first two words, consisting of three syllables; and in laying down the Ahavantya he pronounces all three words, consisting of five syllables.
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he leaves over, and thereby those (five syllables) become of renewed efficacy; and with all the five syllables—‘Bhar bhuvad svah’—he lays down the Ahavantya. Thus result eight syllables ; for of eight syllables consists the gayatri, and the gdyatri is Agni’s metre: he thus establishes that (fire) by means of its own metre.
15. 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.
16. 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 Agntdhra) to lead the horse to where he is about to churn the fire. It stands in front of him?!: he thus raises the thunderbolt, and in its safe and foeless shelter the fire is produced.
17. Let it be one used as a leader?; 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’.
18. And when they carry that (fire) eastward‘,
1 The horse is to stand east of the GArhapatya fire-place, with its head to the west, where, behind the khara, the Adhvaryu is about to produce the fire.
8 Parvavah, ‘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.
® See XIII, 8, 4, 6, where the ox is said to be sacred to Agni (agneya), See also p. 292, note 1; and I, 2, 3, 6.
* The following particulars, not alluded to by our author, havep. 298 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 Ahavaniya) safely and unmolested by evil spirits.
19. 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.
20. Moreover, that (fire) is the (sacrificer’s) breath : let them therefore carry it in such wise that it turns
20. Moreover, that (fire) is the (sacrificer’s) breath : let them therefore carry it in such wise that it turns 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 1 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 GArhapatya hearth-mound with ‘[Om!] Bhar bhuva/ svahl’ (Vag. 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 Bhrzgus and Angiras; 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-siman (cf. p. 196, note 2). Then follows the uddharaaa or taking out fire from the Garhapatya for the Ahavantya. A bundle of wood is lighted at the lower ends on the Garhapatya 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 Vamadevya-sdman,p. 299 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.
21. And, verily, the sacrifice is yonder blowing (wind). Let them, therefore, carry it in such wise that it! 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.
22. 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.
23. He(the Adhvaryu) then makes the horse step on (the Ahavantya fire-place)?. 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
? Viz. the wind indicated by the backward-turned flame of the fire, as it is carried eastwards to the Ahavantya.