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.
3 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 Brthat-sman (see p. 196, note 2).
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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).
24. He lays that (fire) down on the horse’s footprint!; 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.
25. 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 (V4g. 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).
26. 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.
27. 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 Asuri, Pa#&i, and MAdhuki held it (the fire) slightly to the back (or west of the fire-place)*. ‘ For,’ they argued, ‘everything else (that is on the hearth)
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.
* The KAmva text reads: Tad v Asuri# Pastir MAdhukir iti dadhrire, ‘here now they held it thus.’ :
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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.
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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.
28. 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 (Vag. 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.
29. He stands worshipping by (the fire) while muttering the (three) Azk-verses of the queen of serpents (Vag. S. III, 6-8) 1,‘ Hither has come that spotted bull and has settled down before the mether; 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
1 These verses form the hymn Rig-veda X, 189, the authorship of which is ascribed to the queen of serpents (either KadrQ, or the earth, according to Mahidhara).
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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.
30. 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.
Seconp ApuyAya. First BRAHMANA.
Tue OBLaTIONs.
1. When he has taken out the Ahavantya fire ', he performs the Full-offering*, The reason why
Seconp ApuyAya. First BRAHMANA.
Tue OBLaTIONs.
1. When he has taken out the Ahavantya fire ', he performs the Full-offering*, The reason why
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 priestg, 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) !’
2 The pfirz4huti, or ‘ full-offering,’ is an oblation of a spoonful of clarified butter. Kéty. 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 Garhapatya top. 303 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.
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.
3. 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 ‘Sv4h4!’ for the Svaha is undefined, and undefined also is the All, so that he thereby appeases him by means of the All.
4. The first offering which Pragdpati made, he made with ‘Svaha!’ Now that (offering) indeed is virtually the same as this one; and hence he (the sacrificer) also makes it with ‘Svah4!’ At this (offering) he grants a boon (to the priests)!; but melt. Having then wiped the dipping-spoon (sruva) and offeringspoon (guhf) 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 guhfi with the sruva. He now takes one stick, steps over to the north side of the Ahavantya 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 ‘Svahal’ the sacrificer pronouncing the dedicatory formula (ty4ga), ‘This to Agni!’
1 After the full-offering the sacrificer breaks the silence, imposed on him, by the words, ‘I give a boon,’ K4ty. IV, 10, 6; presents,
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IV, 10, 6; presents,p. 304 a boon (may mean) everything, so that he thereby appeases him (Agni) with everything.
5. 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.’
6. He takes out (material for an oblation)! to Agni Pavamana (the Blowing)*. 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.
according to the commentary, being then made to the Adhvaryu and the Brahman. This ceremony is succeeded by the silent performance of the Agnihotra.
1 The pfirm4huti, which marks the close of the Agnyadheya proper, is followed by the Agnihotra, performed with the texts pronounced in a low voice. Not less than twelve days after the Agny4dheya (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 uddharaza, or taking out of fire from the Garhapatya, nor the choosing of a Brahman, &c.) the three ish¢is mentioned above. At the first ishf, the special havis (sacrificial dish) consists of a rice-cake on eight potsherds for Agni Pavamana ;—at the second of two such cakes for Agni Pavaka and Agni Sufi respectively ;—at the third of a potful of boiled rice for Aditi. The three havis of the first two ish/is being (according to Taitt. Br. I, 1, 6, 3) considered as representing the three bodies (tanu) of Agni; these offerings are called tanfhavir-ish¢is. They are, however, also called Pavam4nesh/is. At these the name of the recipient (Agni Pavamana, &c.) has to be pronounced in a low voice in the formulas used at the chief offering. The Taitt. Br. mentions, besides, the usual Indragni cake (of the new-moon sacrifice) which is to be offered before the offering to Aditi.
3 Sayama, on Taitt. Br. I, 1, 5, 10, takes pavam4na as ‘pure’ or ‘purified by himself’ (svayam sriddha); pavaka as ‘ purifying (others) ;’ and su4i as ‘shining,’
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7. He then makes offering to Agni Pavaka (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.
8. He then makes offering to Agni Sufi (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.
8. He then makes offering to Agni Sufi (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.
g. 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).
10. Now the reason why he makes offering to Agni Pavamina, 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.
11. And the reason why he makes offering to Agni Pavaka, is that the purifying one means food: hence he thereby puts food into (the child) when it is born.
12. And the reason why he makes offering to Agni Sui, 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 Sufi.
{12] x
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13. That other (practice) then is altogether erroneous}, For when Agni passed over from the gods to men, he bethought him, ‘I must not pass over to men with my whole body !’
14. He then laid down in these (three) worlds those three. bodies of his. That ‘blowing (pavamana)’ form of his he laid down on this earth, that ‘purifying (pavaka)’ one in the ether, and that ‘bright (su&i)’ one in the sky. Now the Azshis 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.
15. Now when he makes offering to Agni Pavamana, he thereby obtains that form of his (Agni’s) which he laid down on this earth; and when he makes offering to Agni Pavaka, he thereby obtains that form of his which he laid down in the ether; and when he makes offering to Agni Sui, 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).
16. 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.
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.
1 Viz. the practice of performing the full-offering only, see par. 5. The Kanva text reads: Tad va etat sam4nam eva sad viparyastam iva,
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17. All these sacrificial cakes (for Agni) are on eight potsherds; for of eight syllables consists the (pada of the) gdyatri, and the g4yatri is Agni’s metre!; with its own metre he accordingly establishes that fire. In all, these potsherds amount to twentyfour; for of twenty-four syllables consists the gayatrt (stanza), and the gdyatrt is Agni’s metre: with its own metre he accordingly establishes that fire.
18. 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 *.
19. 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.
20. For her, they say, the two samy4gy4s® should be vir4g verses; for the virag is this (earth); or
1 The K4ava text remarks that the anuvaky4s (invitatory prayers) and yagy4s (offering prayers) at the three offerings of cake are in the g4yatri metre; and such indeed is the case. The anuvaky4s of the oblations to Agni Pavam4na, Agni Pavaka, and Agni Sufi are Rig-veda IX, 66, 19; I, 12,10; and VIII, 44, 21 respectively: and the y4gy4s are IX, 66, 21; V, 26,1; and VIII, 44, 17 respectively; all of which are g4yatrt stanzas. See Asv. Sr. II, 1, 20-28. Cf. also I, 7, 2, 15, with note. At the Svishéakr7t of these two ishéis also both formulas are in the gayatri metre: the puro’nuvaky4s being Rig-veda III, 11, 2, and III, 11,6; and the yagy4s III, 11, 1, and I, 1, 1 respectively.
3 Pragyavata iva va esho ’smél lok&t...im4n hi lokén samé4rohann eti. The K4nva 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 (firdhva iva hi sam4rohann eti).’ Cf. paragraphs 14-16.
® For these (virag) samy 4gye, or invitatory and offering prayers at the Svishfakrit, see p. 164, note 2.—Asv, Sr. IL, 1, 29.
x 2p. 308 trish¢ubh verses, for the trish¢ubh is this (earth) ; or gagatt verses, for the gagati is this (earth). Still, however, they should be virdg verses.
164, note 2.—Asv, Sr. IL, 1, 29.
x 2p. 308 trish¢ubh verses, for the trish¢ubh is this (earth) ; or gagatt verses, for the gagati is this (earth). Still, however, they should be virdg verses.
21. 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).
22. Then there is this other. He simply offers a cake on eight potsherds to Agni, and thereby, implicitly, to Agni Pavam4ana, Agni PAvaka, and Agni Su#i; and immediately after he visibly sets him up (as Agni). For this reason he offers (a cake) to Agni’, and then a potful of boiled rice to Aditi. The treatment of the potful of rice (in that case) is the same (as before).
SrEconp BRAHMANA.
1. 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 haviryag#a they slay with the mortar and pestle, and with the twa mill-stones.
2. When slain, that sacrifice was no longer vigorous. By means of dakshiz4s (gifts to the priests) the gods again invigorated it: hence the name dakshix4, because thereby they invigorated (dakshay) that
? According to the K4mva recension, the anuvaky4 and yagy4, in that case, should consist of the verses containing the word mfirdhan (‘head’), viz. Vag. S. XIII, 14,15; cf. Sat. Br. I, 6, 2, 12.
Il KANDA, 2 ADHYAYA, 2 BRAHMANA, 6. 309
(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.
3. He may give six (cows)!; for six seasons, indeed, there are in the year, and the sacrifice, Pragdpati, is the year: thus as great as the sacrifice is, as large as its extent is, by so many (gifts, dakshiz4s) does he thereby invigorate it.
4. He may give twelve; for twelve months there are in the year, and the sacrifice, Pragdpati, 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.
5. He may give twenty-four; for twenty-four half-moons there are in the year, and the sacrifice, Pragapati, 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.
6. Verily, there are two kinds of gods; for, indeed, the gods are the gods; and the Brahmans 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,
Verily, there are two kinds of gods; for, indeed, the gods are the gods; and the Brahmans 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,
1 Viz. at the tanQhavir-ish/is together, or at least three cows at each ishA if there are two ishfis. The greater the gift, the greater the merit. According to the Paddhati on Katy. IV, 10, he is also to entertain a hundred Brahmans at the end of the performance. See also Taitt. Br. I, 1, 7, 9-11.
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the Brahmans who have studied and teach sacred lore. With oblations one gratifies the gods, and with gifts to the priests the human gods, the Brahmans who have studied and teach sacred lore. Both these kinds of gods, when gratified, place him in a state of bliss (sudh4)?.
7. Even as seed is poured into the womb, so the officiating - priests place the sacrificer in the (heavenly) world?, when he now makes gifts to those who, he hopes, will make him go thither. Such, then, (is the manner) of gifts to priests.
8. Now the gods and the Asuras, both of them sprung from Pragdpati, 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).
9. 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 Agnyddheya (consecrated fire).
10. 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.’
1 That is, ‘they convey him to the celestial world,’ as reads the otherwise identical passage in IV, 3, 4, 4. * The Kava text has ‘ svarge loke,’
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11. They said,‘With both of us is this fire (Agni): let us then treat openly with the Asuras’.’
12. They said, ‘We shall set up (or, establish within ourselves, 4-dha) the two fires——what will ye do then ?’
13. They replied, ‘Then we shall lay it down (ni-dha), 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.
They replied, ‘Then we shall lay it down (ni-dha), 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.
14. 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.
15. 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?.
1 «Pra tv evasurebhyo bravdmeti.’—‘ Haritasurebhya’ pratiprabrav4meti,’ Kanva text. ? ‘Let us talk them out of it!’ § See p. 297, note 4.
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16. 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.
17. ‘It (or some one) might come between,—it might go away!’ so (fear some)!; 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.
18. The (sacrificial) fires, assuredly, are those breaths: the Ahavantya and GArhapatya are the out-breathing and the in-breathing; and the Anvaharya-pa4ana is the through-breathing.
19. Now, attendance on (or, the worship of) that consecrated fire (agny4dheya) 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
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
1 This paragraph is somewhat obscure. The K4mva recension has the following more explicit paragraphs instead :—As to this, there is a source of anxiety (gas) 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 (vyay4sit), 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.
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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.
20. Now the kinsmen spake unto Aruza Aupavesi, ‘Thou art advanced in years: establish thou the two fires!’ He replied, ‘Speak ye not thus! be thou a restrainer of speech?; 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.’
Tuirp BRAHMANA.
Tue PunarADHEYA OR RE-ESTABLISHMENT OF THE SACRED FiREs *.
1. Now Varuma 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 Varuza.’ Soma (established the fire), being desirous of glory. He became glorious, and, accordingly, whether one obtains a hold on Soma, or whether
1 The Kazva 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 (mrish4), nor should he who utters speech speak untruthfully. He should, therefore, strive to speak nothing but the truth.
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 4dheya 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 4dhdna.
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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 4dhdna.
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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. Now once upon a time the gods deposited with Agni all forms (rapa)?, 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.
3. 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 ?’
4. Then Tvash¢vz beheld that re-consecrated fire (Punar-Adheya). 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 Tvashévz’s forms; since it is from Tvashérz that all form proceeds*; but all other creatures of whatever kind undergo it.
5. .t is for him (Tvash¢vz), then, that one must re-establish the fire: for thus he enters Agni’s
* Compare the corresponding legend Taitt. S.I, 5, 1; according to which the gods deposited their precious goods (vimam vasu) with Agni; and Pfishan and Tvash/r?, on performing sacrifice to Agni exclusively (the punarAdhyeya), became possessed of the cattle, whence the latter are said to belong to Pfishan (paushza) and to Tvashéri (tvash‘ra). Afterwards Manu and Dhftr? (here identified with the year) also performed the ceremony. See also Sat. Br. II, 3, 4, 1 seq.
® Or, since it is to Tvashéri' that all form belongs.
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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 punarddhyeya),— people, indeed, envy him; thus he thrives, and a conspicuous position (is obtained by him).
6. 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? in yonder, world. ‘This, then, is the reason why he should establish the fires (a second time).
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? in yonder, world. ‘This, then, is the reason why he should establish the fires (a second time).
7. 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 (rd pa) of all seasons? ; 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 (varsh44).
8. There is, moreover, an occult form (through which the rains manifest themselves in the seasons) %. When it blows from the east, then that is the characteristic sign of spring ;—when it thunders, it is that of
1 Gyotir amutra puzyalokatva, lit. ‘a light by (way of) blissful state.’ The KAmva text has the same reading.
2 This speculation is based on the identity of the words for year (varsha; also ‘rain’) and the rains, or rainy season (varsh4A).
* The characteristics of the seasons here selected are supposed to have a special connection with the rain and rainy season.
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summer ;—when it rains, it is that of the rainy season ; when it lightens, it is that of autumn? ;—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.
g. 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).
10. 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.
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.
11. He takes it out (from the Garhapatya) 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.
12. Having prepared an (ordinary) rice cake on
1 During the autumn, or sultry season succeeding the rains, there are frequent displays of sheet-lightning along the horizon at night.
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two arka! leaves, he puts it in the place where he is about to establish the Garhapatya fire, and thereon lays down the Garhapatya.
13. Having prepared a (second) barley cake on two arka leaves, he puts it in the place where he is about to establish the Ahavantya fire, and thereon lays down the Ahavantya. [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.
14. He then offers to Agni a sacrificial cake (purodasa) on five potsherds*. Its offering prayers and invitatory prayers consist of pankti strophes of five padas each*; for there are five seasons, and the seasons he (Agni) entered: from the seasons he accordingly produces him.
15. The whole (sacrifice) belongs to Agni; for it was thereby that Tvash/vz entered Agni’s beloved abode, and therefore the whole (sacrifice) belongs to Agni‘.
1 Calotropis Gigantea. These cakes (apfipa, not purodasa) have first to be cooked either on the Avasathya, or on a secular fire. Before the cakes are then put on the Garhapatya and Ahavantya 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.
3 Viz. he performs an ishfi with such a rice-cake for the havis, as a substitute for the tanfilhavir-ish/is, offered after the fulloffering, at the Adhana. See II, 2, 1, 6, and note.
5 The pankti consists of five octosyllabic padas. The anuv4ky4 and y4gy4 at the chief offering are Rig-veda IV, ro, 2 and 4; those of the svish/akrit, ib., verses 4 and 1.—Asv. II, 8, 14.
* The offering prayers of all libations and offerings at this ish/i 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
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* The offering prayers of all libations and offerings at this ish/i 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
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16. 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.
17. The last after-offering he performs aloud; for then he has completed his work, and every one becomes aware of what has been done.
18. Having uttered his call (and having been responded to by the Agntdhra)!, he says (to the Hotvz), ‘Pronounce the offering-prayer to the Samidhs (kindling-sticks) !’—the latter being one of Agni’s mystic forms of manifestation (ripa); but he may also say, ‘Pronounce the offering-prayer to the fires !’—that being Agni’s real (exoteric) form?.
*gna 4gyasya vyantu,’‘tanfinapad agnim agna...,’ ‘ido agnindgne ..., &c. See par. 1g; 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 anuvaky4s, according to Asv. II, 8, 4, being Rig-veda VIII, 44, 1, and VI, 16, 16 respectively. See, however, paragraphs 21 seq.
1 Viz. the Adhvaryu calls, O sravaya, ‘cause (him or one) to hear!’ and the Agnfdhra responds by Astu sraushay, ‘yea, may he (or one) hear!’
® 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 prayaga and anuy4ga. For the latter, however, see further on, par. 24. The K4zva recension has as follows:—Now when the Adhvaryu, on stepping over (to the south side) and uttering his call (for the Agnidhra) to bid attention, says, ‘Pronounce the offering-prayer to the Samidhs |’ then that, indeed, is one of Agni’s forms of manifestation (€4gneyam eva tad rfpam); but here let him say, as it were,
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19. He (the Hotvz) recites!,‘... They (the Samidhs), O Agni, may accept of the butter! Vaughak?!’ ‘... He (TandnapAt) may accept the fire of the butter! Vaughak!’ ‘... They (the Ids) may, through Agni, accept of the butter! Vaugak !’
. It (the barhis), the fire, may accept of the butter! Vaughak !’
He (the Hotvz) recites!,‘... They (the Samidhs), O Agni, may accept of the butter! Vaughak?!’ ‘... He (TandnapAt) may accept the fire of the butter! Vaughak!’ ‘... They (the Ids) may, through Agni, accept of the butter! Vaugak !’
. It (the barhis), the fire, may accept of the butter! Vaughak !’
20. He then says’, ‘Svaha Agnim!’ with reference to Agni’s butter- portion; —‘Svaha Agnim Pavamanam|!’ if they determine upon (offering to) Agni, the blowing‘; or ‘Svaha Agnim Indumantam !’ if they determine upon Agni, the drop-abounding®$ ;— ‘Svah4 Agnim!’—‘Sv4hi, the butter-drinking Agnis! May Agni graciously accept of the butter !’—this is the offering-prayer he (the Hot?) pronounces.
21. He (the Adhvaryu) then says, with regard to Agni’s (first) butter-portion, ‘Pronounce the invitatory prayer to Agni!’ He (the Hotrz) recites*, ‘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)’, he, as it were, sleeps: he (the priest) now awakens, rouses in a mystic way, ‘Pronounce the offering-prayer to the Agnis!’ (paroksham iva tv agnin yageti haiva tatra brfyat.)
1 See p. 317, note 4.
* A modification of the ordinary vaushad. The Kéanva text has here and in par. 25, as usual, vaushal.
5 At the fifth fore-offering; see I, 5, 3, 22 seq.
‘ See II, 2, 1, 6, and note; also II, 2, 1, 22.
5 This points forward to the second butter-portion, which is offered to Agni Pavamana or Agni Indumat, instead of Soma; the first being offered to Agni simply. Kéty. IV, 11, 12.
* Rig-veda V, 14, 1. See, however, the formulas prescribed by Asvalayana, Pp. 317, note 4.
™ The fire laid down at the Adheya is removed when the punaradheya is to be performed.
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him. For the offering-prayer he recites, ‘May Agni graciously accept of the butter!’
22. And, if they determine upon (offering the second butter-portion to) Agni Pavam4na, let him then say, ‘Pronounce the invitatory prayer to Agni Pavaména ; and he (the Hotz) 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. PavamA4na (the one that becomes purified) means the Soma; but this (Soma-element) they eliminate from the butter-portion of Soma’. For the offering-prayer he recites, ‘May Agni Pavamana graciously accept of the butter!’
PavamA4na (the one that becomes purified) means the Soma; but this (Soma-element) they eliminate from the butter-portion of Soma’. For the offering-prayer he recites, ‘May Agni Pavamana graciously accept of the butter!’
23. If, on the other hand, they determine upon (offering to) Agni Indumat, let him say, ‘Pronounce the invitatory prayer to Agni Indumat!’ He (the Hotrz) 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 butterportion 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.
24. 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 Svish¢akrzt (the maker of good offerings)!’ ‘ Pronounce the offering-
1 Viz. that second butter-portion which by right belongs to Soma (see I, 6, 1, 20 seq.), but is here offered to Agni.
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prayer to Agni Svishéakrvzt'!’ Then where (otherwise) he would say, ‘ Pronounce the offering-prayer to the gods?!’ he now says, ‘ Pronounce the offeringprayer to the Agnis!’
25. He recites, ‘{The divine Barhis] may accept (the offering) for Agni’s abundant obtainment of abundant gift! Vaughak!’—‘[The divine Narésamsa] may accept (the offering) for abundant obtainment, in Agni, of abundant gift! Vaugsak !’— ‘The divine Agni Svishéakvzt....’ this third (afteroffering) is already in itself of the nature of Agni; and thus he makes the after-offerings relate to Agni.
26. Those same case-forms (of agni)*, 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.
27. There are either twelve or thirteen syllables (in these six case-forms)®. Now there are either twelve or thirteen months in a year*; and the
1 For the formulas of the chief offering and Svish/akr#t, see p- 317, note 3.
2 That is, at the after-offerings; see I, 8, 2,14. Cf. also p. 318, note 2.
5 See I, 8, 2, 15. Here a different case-form of the word agni (viz. agne# and agnau) is inserted in the offering-formulas of the first two anuy4gas, immediately after the word indicating the object of the offering; the formula of the third and last anuy4ga already containing the nominative agnif’ in the same place.
« See p. 317, note 4.
5 The locative case agnau, inserted in the offering-prayer of the second after-offering, is optionally made trisyllabic by being written and pronounced agn4-u.
* For other allusions to intercalary months in the Vedic texts, see Weber, Naxatra, II, p. 336.
(12) Y
« See p. 317, note 4.
5 The locative case agnau, inserted in the offering-prayer of the second after-offering, is optionally made trisyllabic by being written and pronounced agn4-u.
* For other allusions to intercalary months in the Vedic texts, see Weber, Naxatra, II, p. 336.
(12) Yp. 322 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!;’ and that of the after-offerings is, ‘For the abundant obtainment of abundant gift.’ . 28. The priests’ fee for this (sacrifice) consists of gold%. This sacrifice belongs to Agni, and gold is Agni’s seed*; 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.
Fourtu BRAHMANA.
Il. THE AGNIHOTRA or MORNING AND EVENING LIBATIONS; anv THE AGNY-UPASTHANA or HOMAGE TO THE FIRES.
1. PragApati alone, indeed, existed here in the beginning. He considered, ‘How may I be repro-
1 See I, 5, 3, 15-
2 See also II, 2, 4,15. In Taitt.S.I, 5, 12 (referred to Katy. XI, 2, 37) ‘white gold’ (ragatam hiranyam), i.e. silver, is expressly mentioned as unsuitable for the dakshin4. 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 dakshiza, there would be weeping in his house before a year had passed.
® See II, 1, 1, 5.
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duced?’ 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. 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 (pdrva); 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.
3. PragApati 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.
At that time this earth had, indeed, been rendered quite bald; there were neither plants nor trees. This, then, weighed on his mind.
4. Thereupon Agni turned towards him with open mouth; and he(Prag4pati) being terrified, his owngreatness 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 milkoffering ;— but, indeed, they are both milk.
5. 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 (oshadhaya4).’ He rubbed (his hands) a second time, and thereby obtained another
Y 2
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offering, either a butter-offering or a milk-offering ;— but, indeed, they are both milk.
6. 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!’ Pragdpati was aware that it was his own (sva) greatness that had spoken (4ha) to him; and offered it up with ‘Sv4ha!’ This is why offerings are made with ‘Svah4!’ Thereupon that burning one (viz. the sun) rose; and then that blowing one (viz. the wind) sprang up; whereupon, indeed, Agni turned away.
7. And Pragdpati, 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 Pragapati reproduced himself; and saves himself from Agni, Death, when he is about to devour him.
8. 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.
g. And as to that same birth from out of doubt,— when Pragapati 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).
10. Having offered, he rubbed (his hands). Thence
Il KANDA, 2 ADHYAYA, 4 BRAHMANA, 14. 325 a Vikankata! 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 (V4yu), and Sfrya: and, verily, whosoever thus knows those heroes among the gods, to him a hero is born.
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 (V4yu), and Sfrya: and, verily, whosoever thus knows those heroes among the gods, to him a hero is born.
11, They then said, ‘We come after our father Pragapati: let us then create what shall come after us!’ Having enclosed (a piece of ground), they sang praises with the gdyatrt stanza without the ‘Hin?:’ and that (with) which they enclosed was the ocean; and this earth was the praising-ground (4st4va).
12. 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 ‘hin.’ The gods perceived that this was the ‘Hin’ of the SAman (melodious sacrificial chant) ; for heretofore (their song was) without the ‘ Hin.’ but after that it was the (real) Saman. And as this same sound ‘Hin’ of the SAdman 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 ‘ Hin’ of the Saman in the cow.
13. 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.’
14. This (word ‘go’), then, is a name of those
1 The sruva, or dipping-spoon, and the Agnihotra ladle, for instance, are made of this wood; see p. 331, note 2.
2 On ‘hin’ as an essential element in the recitation of Simachants, see I, 4, 1, 1 seq.
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(cows), and so it is of the sacrifice: let him, therefore, repeat! 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.
15. 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.
16. 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 (V4yu).—‘To mel!’ said Sdrya. They did not come to an agreement; and not being agreed, they said, ‘Let us go to our father Prag&pati ; and to whichever of us he says it shall be offered first, to him they shall first offer this.’ They went to their father Pragdpati, and said, ‘To whom of us shall they offer this first ?’
They did not come to an agreement; and not being agreed, they said, ‘Let us go to our father Prag&pati ; and to whichever of us he says it shall be offered first, to him they shall first offer this.’ They went to their father Pragdpati, and said, ‘To whom of us shall they offer this first ?’
17. 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 Sarya; ‘and what of the offered (milk) he then is still possessed of, that shall belong to that blower
1 Pariharet [?‘let him avoid it (the term go in the sense of sacrifice), thinking that it is too holy’]. Sayama merely remarks, that both the cow and the sacrifice are here represented as extremely auspicious (utkrishfam puzyam). Perhaps we have here a play on the words upandma, ‘a by-name,’ and upanamuka, ‘inclining to (him).’ ‘Go’ (for go-sh/oma) is the designation of one of the days of the Abhiplava at the Gavamayana,
Il KANDA, 3 ADHYAYA, I BRAHMANA, 3. 327
(Vayu)! 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 Sfirya; and what of the offered (milk) he then is still possessed of, that, indeed, belongs to that blower.
18. 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, Vayu the air, and Siarya 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.
Tuirp ApuyAva. First BrAHMANA.
1. The Agnihotra, doubtless, is the Sun. It is because he rose in front (agre) of that offering’, that the Agnihotra is the Sun.
2. 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.
3. 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?.
1 Apparently an etymological play on the word agnihotra= agre hotrasya, cf. II, 2, 4, 2. # f/itA hi sere (serate, KAnva rec.) samgAn4nah.
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The reason, then, why the night envelops that (sun), is that embryos also are, as it were, enveloped.
4. 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.
4. 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.
5. 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.
6. 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.
7. Then, as to his taking out the Ahavantya (from the Garhapatya) before the setting of the sun; —the rays, doubtless, are all those gods; and what highest light there is, that, indeed, is either Pragapati 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.
8. And another reason why he takes out the Ahavantya before the setting of the sun, is this. In like manner as, when one’s better comes to visitp. 329 one, he would honour him by trimming his house, so here: for whosesoever (offering) they approach, after the fire has been taken out, his Ahavantya (house) they enter, in his Ahavantya they repose.
9. 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 Asuri said, ‘The Agnihotra of those who offer after sunrise we regard as useless’: it is as if one were to take food to an empty dwelling.’
10. 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.
11. 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?; for he who performs the Agnihotra eats only what remains of the offering.