12. And when he offers in the morning before sunrise, he does so thinking, ‘I will offer to the gods of this life-giving juice: we subsist on this which belongs to them.’ And when he afterwards takes his meal in the day-time, he eats what remains of the
1 Vikssinna, ? lit. ‘cut off (from its recipient).’ * Bali is the technical term of the portions of the daily food that have to be assigned to all creatures.
p. 330
offering, and whereof oblative portions have been distributed all round ; for he who performs the Agnihotra eats only what remains of the offering.
13. Here now they say,—All other sacrifices come to an end, but the Agnihotra does not come to an end. Although that which lasts for twelve years is indeed limited, this (Agnihotra) is nevertheless unlimited, since, when one has offered in the evening, he knows that he will offer in the morning; and when one has offered in the morning, he knows that he will again offer in the evening. Hence that Agnihotra is unlimited, and in consequence of this its unlimitedness, creatures are here born unlimited. And, verily, he who thus knows the unlimitedness of the Agnihotra, is himself born unlimited in prosperity and offspring.
14. Having milked! he puts that (milk) on (the GArhapatya fire), because it has to be cooked. Here now they say, ‘When it rises to the brim, then we shall offer it!’ He must not however let it rise to the brim, since he would burn it, if he were to let it rise to the brim; and unproductive indeed is burnt seed: he must not, therefore, let it rise to the brim.
15. He should not offer it without having put it on the fire; for since this is Agni’s seed, therefore it is hot (svzta, ‘cooked’); and by putting it on the
1 For other ceremonies preceding those above, see I, 3, 3, 13 seq. According to K&ty. IV, 14, 1 he has the Agnihotra cow —standing south of the sacrificial ground and facing the east or north—milked by anybody except a Sidra. The vessel to be used is of earthenware, and must have been made by an Arya. The Adhvaryu then takes the vessel, and having entered the Ahavantya house by the east door and passed over to the GArhapatya, puts it there on coals previously shifted northwards from the fire.
p. 331
fire, it is indeed heated: Jet him, therefore, offer (of the milk) only after he has put it on the fire.
16. He illumines it (with a burning straw)? in order that he may know when it is done. He then pours some water to it (with the sruva), both for the sake of appeasement, and in order to supplement the juice. For when it rains here, then plants spring up; and in consequence of the plants being eaten and the water drunk, this juice is produced: hence it is in order to supplement the juice (that he pours water to it); and therefore, if it should happen to him to have to drink pure milk, let him have one drop of water poured into it, both for the sake of appeasement, and in order to supplement the juice.
17. Thereupon he ladles four times (milk with the sruva into the Agnihotra ladle’), for in a fourfold way was that milk supplied*. He then takes a kindling-stick (samidh), and hastes up (to the Ahavantya, with the ladle) to make the libation on the burning (stick)*. He offers the first libation
1 According to Katy. IV, 14, 5 the Adhvaryu illumines the milk with a burning straw; pours some water to it with the sruva or dipping-spoon ; then illumines it once more; and lifts up the pot three several times, putting it down each time further north of the fire. Thereupon he warms the two spoons; and wipes them with his hand; and having warmed them once more, he says to the sacrificer, ‘I ladle!’ The latter, while standing, replies, ‘Om, ladle !’
* For the Agnihotra-havaaf, or offering-spoon (sru&), used at the morning and evening libation, and made of Vikankata wood (Flacourtia Sapida), see p. 67, note 2. In the case of those who make five cuttings from the havis (paféavattin, cf. p. 192 note) he takes five sruva-fuls. K4Aty. IV, 14, 10, Comm.
5 Viz. by the four teats of the udder. Comm.
‘ While holding a billet or kindling-stick (samidh) over the (handle of) the milk-ladle, he [first holds the latter close over the Garhapatya fire, and thereupon] takes it to the Ahavantya, keeping
p. 332
(parvahuti) without putting down (the spoon) beside (the fire, on the grass-bunch). For, were he to put it down beside (the fire), it would be as if, in taking food to somebody, one were to put it down on one’s way thither. But when (he makes the libation) without previously putting it down, it is as if, in taking food to somebody, one puts it down only after taking it to him. The second (libation he then makes) after putting it down: he thereby makes these two (libations) of various vigour. Now these two libations are mind and speech: hence he thereby separates mind and speech from each other ; and thus mind and speech, even while one and the same (samA4na), are still distinct (n4n4).
18. Twice he offers in the fire, twice he wipes (the spout of the spoon), twice he eats (of the milk), and four times he ladles ';—these are ten (acts), for
18. Twice he offers in the fire, twice he wipes (the spout of the spoon), twice he eats (of the milk), and four times he ladles ';—these are ten (acts), for it on a level with his mouth, except in the middle between the two fires, where he lowers it for a moment to the level of his navel. He then crouches down [bending his right knee, and looking eastwards, by the north-west corner of the Ahavantya], puts the billet on [the centre of] the fire, and makes the first libation (pirv4huti) on the burning stick (see the formula, par. 30. The sacrificer, as usual, pronounces the dedicatory formula, viz. ‘This to Agni!’ and, ‘This to SQrya!l’ respectively). Thereupon he lays down the ladle on the kfréa [a grass-bunch, placed behind the Ahavantya fire-place, to serve as a seat, and to wipe the hands on; according to others, a flat piece of Varana wood], then takes it up again and silently makes the second libation (uttarahuti) on the north part of the fire. K4ty. IV, 14, ra-17 with Schol.
1 He ladles four sruva-fuls of milk into the Agnihotra ladle, and makes in the Ahavantya fire two libations from this milk (so as to leave the larger quantity in the ladle to be eaten). He then wipes twice the spout of the ladle. [In each of the two other fires he thereupon makes likewise two libations with the sruva, of one spoonful each.] The milk left in the ladle he eats, on the completion of the six libations, by twice taking it out with his ring-finger.
p. 333
of ten syllables consists the virag stanza, and the sacrifice is virag (shining): he thereby converts the sacrifice into the virag.
19. Now what he offers up in the fire, that he offers to the gods; and thereby the gods are (admitted to the sacrifice)’: And what he wipes off (the spoons), that he offers to the fathers and plants; and thereby the fathers and plants are (admitted). And what he eats after offering, that he offers to men; and thereby men are (admitted).
20. Verily, the creatures that are not allowed to take part in the sacrifice are forlorn: to those creatures that are not forlorn he thus offers a share at the opening of the sacrifice; and thus beasts (cattle) are made to share in it along with (men), since beasts are behind men*.
21. On this point Y4g#avalkya said, ‘It (the. Agnihotra) must not be looked upon as a (havis-) sacrifice, but as a domestic sacrifice (pakayag#a) ; for while in any other (havis-)sacrifice he pours into the fire all that he cuts off (from the sacrificial dish and puts) into the offering spoon,—here, after offering and stepping outside*®, he sips water and licks out (the milk); and this indeed (is a characteristic) of the domestic offering.’ This then is the animal
* Tasmad devas santi; anvabhakt4s (‘allowed to share in the sacrifice’) has probably to be supplied here from the next paragraph.
7 Instead of this paragraph, the K4mva text reads: ‘ Behind men are beasts; behind the gods are birds, plants, trees, and whatever else exists here. Thus he makes these creatures share in the sacrifice, those that are not forlorn here.’ Compare I, 5, 2, 4.
® Utsripya is variously explained by the commentators here and on Katy. IV, 14, 27, as ‘having gone out,’ or ‘having slowly moved forward,’ or ‘ having risen,’ or ‘having poured out (the milk).’
p. 334
characteristic! of that (Agnihotra), for the domestic offering pertains to beasts (or cattle).
22. Now the first of these libations, doubtless, is the same as that which Pragdpati offered in the beginning?; and as those (gods) thereupon continued (to sacrifice) ?,—namely, Agni, that blower (Vayu), and Sfrya,—so this second libation is offered.
23. What first libation (pirv4huti) is made, that is the deity of the Agnihotra‘, and to that (deity) it is accordingly offered; and what second one (uttar4huti) is made, that indeed is equivalent to the Svish¢akvzt (Agni, the maker of good offering); whence he offers it on the north part (of the fire), since that is the region of the Svish¢akrzt®. Moreover, this second libation is made in order to effect a pairing, for a couple forms a productive pair.
24. These two libations, then, form a duad: the past and the future, the born and the to-be-born, the actual® and the hope, the to-day and the morrow,— (these are) after the manner of that duad.
25. The past is the self, for certain is that which is past, and certain also is that which is a self. The future, on the other hand, is progeny; for uncertain is that which is to be, and uncertain also is progeny.
26. The born is the self, for certain is that which is born, and certain also is the self. The to-be-born,
1 Pasavyam ripam,—that is to say, its relation to the pasu or animal sacrifice; and hence also to the id4 at the haviryagia ; cf. I, 7, 4, 19.
* See II, 2, 4, 4 seq. 5 See II, 2, 4, 18.
‘ That is to say, it represents the chief offering at the havir- ' yagfia, which is followed by the (oblation to Agni) Svish/akrit. See I, 7, 2, 1 seq.
5 See I, 7, 3, 20.
* Agatam, ‘what has arrived or come to pass,’ ‘the accomplished.’
p. 335
on the other hand, is progeny ; for uncertain is what is to be born, and uncertain also is progeny.
27. The actual is the self, for certain is what is actual, and certain also is the self. And hope is progeny, for uncertain is hope, and uncertain also is progeny.
28. The to-day is the self, for certain is what is to-day, and certain also is the self. The morrow is progeny, for uncertain is the morrow, and uncertain also is progeny.
And hope is progeny, for uncertain is hope, and uncertain also is progeny.
28. The to-day is the self, for certain is what is to-day, and certain also is the self. The morrow is progeny, for uncertain is the morrow, and uncertain also is progeny.
29. Now that first libation is offered on account of the self: he offers it with a sacred text, for certain is the sacred text, and certain also is the self. And that second one is offered on account of progeny: he offers it silently, for uncertain is what (is done) silently, and uncertain also is progeny.
30. [In the evening] he offers (the first libation), with the text (Vag. S. III, 9, 10), ‘Agni is the light, the light is Agni, Svah4!’ and in the morning with, ‘Sdrya (the sun) is the light, the light is Sdrya, Svaha!’ Thus offering is made with the truth ; for, truly, when the sun goes down, then Agni (fire) is the light, and when the sun rises, then Sdrya is the light; and whatever is offered with the truth, that, indeed, goes to the gods.
31. Here now Takshan recited for Aruzi}, who wished to obtain holy lustre (brahmavaréasa, inspired nature), ‘Agni is lustre, light is lustre ;’— ‘Sdrya is lustre, light is lustre.’ Holy lustre, therefore, he obtains whosoever, knowing this, thus offers the Agnihotra.
1 The KAnva text has,—Here now Daksha said to Aruni, ‘For one wishing to obtain brahmavarfasa one should offer with this text, “Agni is lustre, light is lustre ;”—“ Sfrya is lustre, light is lustre :” a brahmavaréasin, then, he becomes for whomsoever they so sacrifice.’
p. 336
32. That (other text), however, has the characteristic form of generation. In saying, ‘Agni is the light, the light is Agni, Svaha!’ he encloses that seed, the light, on both sides with the deity; and the seed, thus enclosed on both sides, is brought forth: thus enclosing it on both sides he causes it to be brought forth.
33. And when, in the morning, he says, ‘Sfrya is the light, the light is Sdrya, Svaha!’ he encloses that seed, the light, on both sides with the deity, and the seed, thus enclosed on both sides, is brought forth: thus enclosing it on both sides he causes it to be brought forth; and this, indeed, is the characteristic form of generation.
34. But Givala Kailaki said?, ‘Aruni merely causes conception to take place, not birth: let him therefore offer with that (text, in par. 32) in the evening.
35. ‘Then, in the morning, by the text, “The light is Sdrya, Sdrya is the light,” he places that seed, the light, outside by means of the deity; and the seed thus brought outside he causes to be born.’
32) in the evening.
35. ‘Then, in the morning, by the text, “The light is Sdrya, Sdrya is the light,” he places that seed, the light, outside by means of the deity; and the seed thus brought outside he causes to be born.’
36. They also say, ‘In the evening he offers Sdrya in Agni, and in the morning he offers Agni in Sarya?,’ Such, indeed, is the case with those who offer after sunrise ; for when the sun sets then Agni is the light, and when the sun rises then Sfrya is the light. Here no offence is committed on his (the sacrificer’s) part; but an offence is indeed committed where offering is not made distinctly to that deity (viz. Agni or Sfrya resp.), which is the deity of the Agnihotra.
1 I have made Givala’s speech extend to the end of par. 35, as is done, no doubt correctly, in the Kanva text.
* The Kanva has,—Now they say, ‘In the evening they offer Agni in SQrya, and in the morning they offer Sdrya in Agni.’ But see the formulas (par. 30), where ‘light’ is to be taken as Sfirya and Agni respectively.
p. 337
He says}, ‘Agni is the light, the light is Agni, Svaha!’ and not, ‘To Agni Sv4hal’ and in the morning, ‘Sfrya is the light, the light is Sfrya, Svaha!’ and not, ‘To Sdrya Svaha!’
37. He may also offer (in the evening) with this text (V4g. S. III, 10), ‘Along with the divine Savitrvi—, whereby it (the sacrifice) becomes possessed of Savitvz for his impulsion ; ‘—along with the Night, wedded to Indra—,’ whereby he effects a union with the night, and makes it (the sacrifice) possessed of Indra, for Indra is the deity of the sacrifice ; ‘—may Agni graciously accept! Svaha!’ whereby he offers to Agni in a direct manner.
38. And in the morning’ with, ‘Along with the divine Savityz—,’ whereby it becomes possessed of Savitz? for his impulsion; ‘—along with the Dawn, wedded to Indra, or ‘along with the Day ....—, whereby he effects a union either with the day or the dawn?, and makes it (the sacrifice) possessed of Indra; for Indra is the deity of sacrifice; ‘—may Sdrya graciously accept! Sv4ha!’ whereby he offers to Sfrya directly: hence he may offer in this way.
39. They then spake, ‘Who shall offer this unto us ?’—‘ The priest (brahmaza) !’—‘ Priest, offer this unto us!’—‘ What is to be my share then ?’—‘ The residue of the Agnihotra!’ Now what he leaves in
' Here the Kaava text begins a new paragraph. The author's object seems to be to show that those who offer the Agnihotra after sunrise, commit a mistake in not offering to Sarya unmistakably; for while before sunrise, Sfrya is still reposing in Agni, and the oblation, in being poured into the fire, is consequently made to Sfirya directly, those offering after sunrise should rather use the formula ‘ To Sfirya Svaha!’ Cf. paragraph 9.
* Instead of ‘ahn4m voshas4m v4,’ I adopt ‘ahna voshas4 vay from the K4nva reading ‘ ushas4 vahné va.’
1. Verily, in him that exists %, these deities reside, to wit, Indra, king Yama, Nada the Naishadha‘ (king), Anasnat S4ngamana, and Asat Pamsava.
2. Now Indra, in truth, is the same as the Ahavantya; and king Yama is the same as the Garhapatya; and Nada Naishadha is the same as the Anvahéryapagana (Dakshiva fire); and because day by day they take that (fire) to the south, therefore indeed they say that day by day Nada Naishadha carries king Yama (further) south.
3. And again what fire there is in the hall (sabh4), that is the same as Anasnat Sangamana : Anasvat (not eating) it is for the reason that people approach it before they eat. And that (place) where they throw the ashes they remove (from the fireplaces) is the same as Asat Pamsava. And whosoever knows this, thus gains all those worlds, traverses all those worlds, thinking, ‘In me those gods reside.’
1 Yatha parizaho nirvaped evam tat. The Kanva text has: Yath& (yaya MS.) koshé#a parizaho v4 nirmimitaivam tat.
2 Or, ‘anybody may drink it, but none but a Brahman may drink it’ According to the Schol. on Katy. IV, 14, 11, the milk which is left in the pot may be drunk by a Brahman, but by no one else; not even in his own house is a Kshatriya or Vaisya allowed to drink it.
* The commentator takes it, ‘in whatever (sacrificer) exists.’ The (Oxf. MS. of the) Kanva text has nothing corresponding to the second and third Brahmazas.
* The printed text has Naishidha. See Weber, Ind. Stud. I, Pp. 225 seq.
5 Here Yama is apparently taken as (the god of) death and destruction, caused, as Professor Weber suggests, by the warlike expeditions of Nada, king of Nishadha, in the south,
11 KANDA, 3 ADHYAYA, 2 BRAHMANA, 6. = 339
4. Now as to rendering homage to (upasth4na, lit. standing near) these (fires). When in the evening and morning (after the Agnihotra) he stands by the Ahavantya, and sits down by it, that is the homage rendered to that (fire), And when, on stepping back to the G4arhapatya, he either sits or lies down, that is the homage rendered to that (fire). And when, in walking (out of the sacrificial ground), he remembers the Anvaharyapaéana, and thus, in his mind, tarries near it, that is the homage rendered to that (fire).
And when, in walking (out of the sacrificial ground), he remembers the Anvaharyapaéana, and thus, in his mind, tarries near it, that is the homage rendered to that (fire).
5. And again, before taking food in the morning, having sat down for a moment in the hall, he may also, if he like, walk round (the Sabhya or hall-fire), —and this is the homage rendered to that (fire). And when he steps near where lie the ashes removed (from the fire-places) that is the homage rendered to that (fire). And thus homage has been rendered to those deities of his.
6. Now the G&arhapatya (householder’s fire) has the sacrificer for its deity; and the Anvéharyapaéana (southern fire) has his foe for its deity: hence they should not take over that (southern fire) every day (from the Garhapatya); and he indeed has no enemies, for whomsoever, knowing this, they do not take it over every day. Indeed, it is the Anvaharyapagana}.
1 That is, the fire on which the Anv&héarya mess of rice, the priests’ Dakshiz4 at the new and full-moon sacrifice, is cooked. See I, 2, 3, 53 p- 49, note 1.
Z2
p. 340
7. Let them only take it over on the fast-day (of the new and full-moon sacrifice), when they are about to sacrifice on this (the Ahavantya fire): thus that (southern) one is taken over in order to prevent failure on his (the sacrificer’s) part.
8. Or they may also take it over to a new dwelling; and let them then cook on it food (other than meat) for the priests to eat. And should he not be able to procure anything to cook, let him order the milk of a cow to be put thereon and let the priests be asked to drink it. And his enemies will indeed fare ill, for whomsoever, knowing this, they do so: let him, therefore, endeavour by all means to do so.
g. Now when it is first kindled, and there is as yet nothing but smoke, then indeed that (fire)is Rudra. And if any one(Kshatriya) desires to consume food (belonging to others),—even as Rudra seeks after these creatures, now with distrust, now with violence, now in striking them down,—let him offer then: and, assuredly, he who, knowing this, offers then (when the fire has just been lighted), obtains that food.
1o. And when it burns rather brightly, then indeed that (fire) is Varuza. And if any one desires to consume food,—even as Varuza seeks after these creatures, now, as. it were, seizing on them, now with violence, now in striking them down,—let him offer then: and, assuredly, he who, knowing this, offers then, obtains that food.
11. And when it is in full blaze, and the smoke whirls upwards with the utmost speed, then indeed that (fire) is Indra. And if any one wishes to be like Indra in splendour and glory, let him offer then: and, assuredly, he who, knowing this, offers then, obtains that food (object).
p. 341
And if any one wishes to be like Indra in splendour and glory, let him offer then: and, assuredly, he who, knowing this, offers then, obtains that food (object).
p. 341
12. And when the flame of the waning (fire) gets lower and lower, and (burns) as it were sideways, then, indeed, that (fire) is Mitra. And if any one desires to consume food here through the kindness (maitra, of others)—as one of whom they say, ‘Truly, this Brahman is everybody’s friend, he harms not any one,—let him offer (the Agnihotra) then: and, assuredly, he who, knowing this, offers then (when the fire gets low), obtains that food.
13. And when the coals are glowing intensely, then, indeed, that (fire) is the Brahman. And if anybody wishes to become endowed with holy lustre (brahmavaréasin), let him offer then: and, assuredly, he who, knowing this, offers then, obtains that food (object).
14. Let him endeavour to adhere to some one of these (gods or fires) for a year, whether he (the householder) himself offer (the Agnihotra) or some one else offer for him. If, on the other hand, he offers now in this way, now in another, it is just as if, in digging for water or some other food, one were to leave off in the midst of it. But if he offers uniformly, it is just as if, in digging for water or some other food, one lays it open forthwith.
15. Indeed, these offerings are, as it were, the spades for (the digging up of) food; and, assuredly, whosoever, knowing this, offers the Agnihotra, procures food.
16. Now the first libation (pdrv4huti) represents the gods, and the second (uttarahuti) represents the men, and what remains in the ladle represents cattle.
17. Only a little he offers for the first libation, somewhat more for the second, and still more he leaves in the ladle.
p. 342
18. The reason why he offers only a little for the first libation, is that the gods are fewer than men; and why he offers somewhat more for the second libation, is that men are more numerous than the gods; and why he leaves still more in the ladle, is that cattle are more numerous than men. And, verily, whosoever, knowing this, offers the Agnihotra, his cattle will be more numerous than those (human beings) that have to be supported by him: for he, indeed, is in a prosperous condition whose cattle are more numerous than those (human beings) dependent on his support.
Tuirp BRAHMANA.
1. Now when Pragdpati, in creating living beings, created Agni, the latter, as soon as born, sought to burn everything here: and so everybody tried to get out of his way?.. The creatures then existing sought to crush him. Being unable to endure this, he went to man.
2. He said, ‘I cannot endure this: come, let me enter into thee! Having reproduced me, maintain me; and as thou wilt reproduce and maintain me in this world, even so will I reproduce and maintain thee in yonder world!’ He (man) replied, ‘So be it.’ And having reproduced him, he maintained him.
2. He said, ‘I cannot endure this: come, let me enter into thee! Having reproduced me, maintain me; and as thou wilt reproduce and maintain me in this world, even so will I reproduce and maintain thee in yonder world!’ He (man) replied, ‘So be it.’ And having reproduced him, he maintained him.
3. Now when he establishes the two fires, he reproduces that (Agni); and having reproduced him, he maintains him; and as he reproduces and maintains him in this world, even so does he (Agni) reproduce and maintain him in yonder world.
4. One must not, therefore, remove it (the sacrificial fire from the hearth) prematurely, for too
1 Ity Abilam 4sa, i. e. ‘there was a (general rush) to a hole,’ (or perhaps ‘to the outlet.’)
p. 343
soon it languishes for him; and as it languishes for him too soon in this world, even so does it languish for him too soon in yonder world: one must not, therefore, remove it prematurely.
5. And when he dies, and they place him on the (funeral) fire, then he is reproduced from out of the fire; and he (Agni) who heretofore was his son’, now becomes his father.
6. Hence it has been said by the Azshis (Rigveda I, 89, 9),‘A hundred autumns (may there be) before us, O gods, during which ye complete the life-time of our bodies, during which sons become fathers! do not cut us off, midway, from reaching the full term of life!’ for he (Agni) who is the son, now in his turn becomes the father: this, then, is why one must establish the fires.
7. Now yonder burning (sun) doubtless is no other than Death; and because he is Death, therefore the creatures that are on this side of him die. But those that are on the other side of him are the gods, and they are therefore immortal. It is by the rays (or reins, thongs, rasmi) of that (sun) that all these creatures are attached to the vital airs (breaths or life), and therefore the rays extend down to the vital airs.
8. And the breath of whomsoever he (the sun) wishes he takes and rises, and that one dies. And whosoever goes to yonder world not having escaped that Death, him he causes to die again and again in yonder world, even as, in this world, one regards not him that is fettered, but puts him to death whenever one wishes.
1 Viz. inasmuch as the householder, by the Adhana, produces, . generates Agni.
p. 344
9. Now when, in the evening after sunset, he offers two libations, then he firmly plants himself on that Death with those fore-feet of his; and when, in the morning before sunrise, he offers two libations, then he plants himself on that Death with those hind-feet of his. And when he (the sun) rises, then, in rising, he takes him up and thus he (the sacrificer) escapes that Death. This, then, is the release from death in the Agnihotra: and, verily, he who knows that release from death in the Agnihotra, is freed from death again and again.
And when he (the sun) rises, then, in rising, he takes him up and thus he (the sacrificer) escapes that Death. This, then, is the release from death in the Agnihotra: and, verily, he who knows that release from death in the Agnihotra, is freed from death again and again.
10. What the arrow-head is to the arrow, that the Agnihotra is to sacrifices. For whither the head of the arrow flies, thither the whole arrow flies: and so are all his works of sacrifice freed by this (Agnihotra) from that Death.
11. Now day and night, revolving, destroy (the fruit of) man’s righteousness in yonder world. But day and night are on this side (of the sun) from him (after he has gone up to heaven); and so day and night do not destroy (the fruit of) his righteousness.
12. And as, while standing inside a chariot, one would look down from above on the revolving chariot-wheels, even so does he look down from on high upon day and night: and, verily, day and night destroy not the reward of him who thus knows that release from day and night.
13. [The sacrificer] having gone round the Ahavantya, (after entering) from the east?, passes
1 According to K&ty. IV, 13, 12 [and Schol.], the householder [after taking out the fires and performing his regular twilight adoration (sandhy4), that is, muttering the SAvitri, Rig-veda III, 62, ro (see Sat. Br. II, 3, 4, 39), when the sun has half disappeared or until it becomes visible; cf. Asval. Grthyas. XX, 3, 7] passes between the Garhapatya and Dakshiva fires, or south of them,p. 345 between (it and) the Garhapatya (to his seat), For the gods do not know (this) man!; but when he now passes by them between (the fires), they know him, and think, ‘This is he that now offers to us.’ Moreover, Agni (the fire) is the repeller of evil; and these two, the Ahavantya and Garhapatya, repel the evil from him who passes between them; and the evil being repelled from him, he becomes a very light in splendour and glory.
14. On the north side is the door of the Agnihotra?: thus (he approaches it) as he would enter (a house) by a door. If, on the other hand, he were to sit down after approaching from the south, it would be as if he walked outside.
15. The Agnihotra, truly, is the ship (that sails) heavenwards. The Ahavantya and Gérhapatya are the two sides® of that same heavenward-bound ship; and that milk-offerer is its steersman.
16. Now when he walks up towards the east, then he steers that (ship) eastwards towards the
[enters the Ahavantya house by the east door], circumambulates the fire from right to left (apadakshizam), and sits down in his place (south of the Ahavantya fire and altar). The same circumambulation is performed by the wife, who thereupon sits down in her place, south-west of the Garhapatya.
1 Or, ‘the gods are not aware of (this) man’ (na vai devé manushyam viduk). The gods are supposed to be assembled around the altar; see I, 3, 3, 8.
The same circumambulation is performed by the wife, who thereupon sits down in her place, south-west of the Garhapatya.
1 Or, ‘the gods are not aware of (this) man’ (na vai devé manushyam viduk). The gods are supposed to be assembled around the altar; see I, 3, 3, 8.
* I do not understand this, there being no door on the north side of the Ahavantya fire-house. According to the commentator this passage is directed against those who make the sacrificer betake himself to the Ahavantya from (or along) the south; and he quotes the words ‘ dakshizena v4’ from Katyayana, apparently IV, 13, 12, where it is said that the sacrificer, in going to the Ahavantya, has to pass between the two western fires, ‘ or south of them.’
* ‘Naumande’ ? according to the commentator =bhitti (the two walls or sides). The Petersb. Dict. proposes ‘the two rudders (or oars).’
p. 346
heavenly world, and he gains the heavenly world by it. When ascended from the north it makes him reach the heavenly world; but if one were to sit down in it after entering from the south, it would be as if he tried to enter it after it has put off and | he were left behind and remained outside.
17. And again, the stick which he puts on the fire (corresponds to) a brick, and the formula wherewith he offers is the Yagus-text wherewith he puts on that brick!; and when the brick is put on, then a libation is made: hence those same libations of the Agnihotra are offered on his pile of bricks’.
18. The fire, assuredly, is PragApati, and Pragépati is the year. Year after year, therefore, is his Agnihotra consummated with the piled-up fire-altar ; and year after year does he obtain the piled-up firealtar, whosoever, knowing this, offers the Agnihotra.
19. Seven hundred and twenty eighties of Azkverses (he should recite at the Agnihotra in the course of a year). When he offers the Agnihotra in the morning and evening, then there are two libations: hence those libations of his, in the course of a year, amount to—
20. Seven hundred and twenty. Thus, indeed, his Agnihotra is accomplished, year after year, with the great chant*; and year after year does he obtain
1 Viz. at the Agnifayana, or piling up of the brick-altars at the Soma-sacrifice. As to the putting on of the stick, see II, 3, 1, 17. The K&nva text of the Vag. S. (but not that of the Brahm.) gives the formula ‘ Agnigyotisham (Sfiryagyotisham, in the morning) tva vayumatim,’ &c. See Katy. IV, 14,13; 15, 9.
? After the completion of the fifth, and last, layer of the brickaltar, oblations of various materials are made thereon; especially the Satarudriyahoma, consisting of 425 single oblations; Sat. Br IX, 1,1, 1 seq., 2, 1, 1 seq.
* The mahad (or, brzhad) uktha or great chant, which marks
p. 347
the great chant, whosoever, knowing this, offers the Agnihotra.
FourtH BRAHMANA.
Br IX, 1,1, 1 seq., 2, 1, 1 seq.
* The mahad (or, brzhad) uktha or great chant, which marksp. 347 the great chant, whosoever, knowing this, offers the Agnihotra.
FourtH BRAHMANA.
1. Once ona time the gods deposited with Agni all their beasts, both domestic and wild; either because they were about to engage in battle or from a desire of free scope, or because they thought that he (Agni) would protect them as the best protector.
2. Now Agni coveted them, and seizing them he entered the night with them. ‘Let us go back thither,’ said the gods, and betook themselves to where Agni was concealed. Now they knew that he had entered there, that he had entered the night; and when the night returned in the evening, they approached him and said, ‘Give us our beasts! give us back our beasts!’ Agni then gave them back their beasts.
3. For this then let him respectfully approach the two fires: the fires are givers, and thereby he supplicates them. Let him approach them in the evening, for in the evening the gods approached (Agni). And whosoever, knowing this, approaches (the two fires), to him, indeed, they grant cattle.
4. Then as to why he should not approach them. Now in the beginning, both the gods and men were together here. And whatever did not belong to the men, for that they importuned the gods, saying, ‘ This is not ours: let it be ours!’ Being indignant the conclusion of the Agnifayana, consists of 3x80 trikas (strophes of three verses each), or together 720 verses. On the frequent use of number 80 in the fire-ritual, see Weber, Ind. Stud, XIII, p. 167.
p. 348
at this importunity, the gods then disappeared. Hence (it may be argued) one should not approach (the fires), fearing lest he should offend them, lest he should become hateful to them.
5. Then as to why he should nevertheless approach (the fires). The sacrifice, assuredly, belongs to the gods, and the prayer for blessing to the sacrificer. Now the (Agnihotra) libation, doubtless, is the same as the sacrifice; and what he does? in now approaching (the fires), that indeed is the sacrificer’s prayer for blessing.
6. And again, why he should not approach (the fires). Whosoever follows either a Brahman or Kshatriya, praising him, thinking, ‘He will give me gifts, he will build me a house,’ to him, if he strives to please him both in speech and deed, that (master of his) will think himself bound to give gifts. Whosoever, on the other hand, says, ‘What art thou to me, that givest me nothing?’ him that (master) is likely to hate, to become disgusted with. Hence one should not approach (the fire); for by kindling and offering in it, he already supplicates it, and he should not therefore approach (and importune it again).
Hence one should not approach (the fire); for by kindling and offering in it, he already supplicates it, and he should not therefore approach (and importune it again).
7. And again, why he should nevertheless approach (the fires). He alone that asks finds a giver; and the master, moreover, knows nothing of his dependent. But when the latter says, ‘1 am thy dependent: support me!’ then he does know him, and feels himself bound to support him. Let him therefore approach (the fires). This then is the
1 The Kanva text has: ‘And when he approaches (the fires), that (represents) the sacrificer’s wish for blessing: what there is here for him, that indeed he thereby makes his own (4tmani kurute).’
Il KANDA, 3 ADHYAYA, 4 BRAHMANA, II. 349 whole (argument) as to why one should approach (the fires).
8. Now that (fire) being Pragdpatii—when the Agnihotra is offered, he casts the seed of all that he rules over, of all that is after his manner: and by approaching (the fire) one imitates (him in) all this, one reproduces all this 1.
9. He begins to pray? with the verse (Vag. S. III, 11) containing the word ‘upon (upa).’ Now the word ‘upon’ means this (earth), and that in a twofold way: for whatever is produced here, that is produced upon (upa-gan) this (earth); and whatever decays, that is buried (upa-vap’) in this (earth): hence there is here imperishable, everincreasing abundance, and with that imperishable abundance he begins.
10. He prays, ‘Entering upon the worship—,’ worship (adhvara) doubtless means sacrifice: ‘entering upon the sacrifice’ is what he means to say. ‘—Let us offer prayer to Agni—,’ for he is indeed about to offer prayer to him; ‘—to him who hears us even from afar!’ thereby he means to say, ‘Although thou art afar from us, yet do thou hear this our (prayer), do thou so far think well of it!’
11. [He continues, Vag. S. III, 12], Agni, the head,p. 350 the summit of the sky; he, the lord of the earth, animates the seeds of the waters.’ He thereby follows (and praises) him :—even as a supplicant would speak politely, ‘Surely thou art the descendant of so and so! surely thou art able to do this!’ so (he does) by this (verse).
1 Or, ‘this All’ (idam sarvam). The Kénva text has bham4nan, ‘abundance,’ instead.
2 The mode of approaching and worshipping the fires (agnyupasth4na) detailed in pars. 9-41 is ascribed to Vatsaprt (author of Rig-veda IX, 68; X, 45 and 46), and therefore termed vatsapraupasth4na. It is, however, also called mahopasth4na (or dirghopasth4na), or great (long) worship, as distinguished from the so-called kshullakopasthana (or lagh@pasth4na), or little (short) worship, described in II, 4, 1, and ascribed to Asuri.
5 Or ‘upa-kiryate,’ according to the Kazva text.
the summit of the sky; he, the lord of the earth, animates the seeds of the waters.’ He thereby follows (and praises) him :—even as a supplicant would speak politely, ‘Surely thou art the descendant of so and so! surely thou art able to do this!’ so (he does) by this (verse).
12. Thereupon the verse to Indra and Agni (V4g. S. III, 13), ‘You two, O Indra and Agni, I will invoke; you two I will delight together with kindly office; you two, the givers of strength and wealth, —you two I invoke for the obtainment of strength!’ Indra, doubtless, is the same as that burning (sun); when he sets, then he enters the Ahavantya;—hence he now approaches these two that are thus united, thinking, ‘May the two, united, grant me favours:’ this is why the Indra-Agni (verse is muttered).
13. [He continues, ib. 14 seq.], ‘ This is thy natural womb, whence born thou shonest forth: knowing this, arise, O Agni, and increase our substance !’— substance, doubtless, means affluence: ‘grant to us ever-increasing affluence!’ is what he thereby says.
14. ‘First was he founded by the founders here, the best offering priest, worthy of praise at the sacrifices; he whom Apnavana and the Bh7zgus kindled’, shining brightly in the wood, and spreading from house to house :’—even as a supplicant would speak politely, ‘Surely thou art the descendant of so and so! surely thou art able to do this!’ so in this (verse). And what he (Agni) really is, as such he speaks of him when he says ‘spreading from house to house,’ for he does indeed spread from house to house.
1 Or, as Grassmann, in his translation of the ArksamhitA, takes it, ‘he whom the active Bhrzgus kindled.’
p. 351
15. ‘In accordance with his old (pratna) splendour, the dauntless have milked the shining juice from the wise one that giveth a hundredfold.’ The richest of gifts, indeed, is the hundredfold gift; and in order to obtain that (giver) he says, ‘the wise one that giveth a hundredfold.’
16. This is a hymn of six verses collected (from the Azk); the first of them containing (the word) ‘upon,’ and the last containing. (the word) ‘old’ (pratna). And this we recited, because she (the earth) is the one that contains the (word) ‘upon ;’ and that which is ‘old’ doubtless is yonder (sky), for as many gods as there were ‘of old,’ in the beginning, so many gods there are now, and hence the ‘old’ means yonder (sky). Now within these two (worlds) all desires are contained; and these two are in accord with each other for his (the sacrificer’s) benefit, and concede all his wishes. ,
17. Thrice he mutters the first (verse) and thrice the last; for of threefold beginning are sacrifices, and of threefold termination: therefore he mutters thrice the first and the last (verses). _
18. Now, in offering the Agnihotra, whatever mistake one commits, either in word or deed, thereby he injures either his own body, or his life, or his vigour, or his offspring.
_
18. Now, in offering the Agnihotra, whatever mistake one commits, either in word or deed, thereby he injures either his own body, or his life, or his vigour, or his offspring.
19. Accordingly (he mutters the texts, Vag. S. III, 17), ‘ Thou, O Agni, art the protector of bodies : protect my body! Thou, O Agni, art the giver of life: give me life! Thou, O Agni, art the giver of vigour: give me vigour! O Agni, what defect there is in my body, supply that for me!’
20. And whatever mistake he commits, in offering the Agnihotra, either in word or deed, thereby hep. 352 injures either his own body, or his life, or his vigour, or his offspring: ‘make that up for me!’ he thereby says; and accordingly that (defect) is again made up for him.
21. [He continues, Vag. S. III, 18], ‘Kindled, we enkindle thee, the brilliant one, a hundred winters—;’ he thereby says, ‘may we live a hundred years;’ and ‘so long we enkindle thee, the great one,’ he says, when he says ‘we enkindle thee, the brilliant one.’ ‘—We, the vigorous—thee, the invigorating; we, the strong—thee, the giver of strength—;’ whereby he says, ‘may we be vigorous, mayest thou be invigorating! may we be strong, mayest thou be a giver of strength!’ ‘—We, the uninjured—thee, the uninjurable injurer of enemies !’ whereby he says, ‘by thine aid may we render our enemies utterly miserable !’
22. ‘O thou, rich in lights, may I safely reach thine end!’ this he mutters thrice. She that is rich in lights (Aitravasu) doubtless is the night, since the latter, as it were, rests (vas) after gathering together the lights (Aitra): hence (at night) one does not see cfearly (itram) from afar.
23. Now it was by means of this same (text) that the Azshis reached safely the end of the night; and because of it the evil spirits, the Rakshas, did not find them: by it, therefore, he also now reaches safely the end of the night; and because of it the evil spirits, the Rakshas, find him not—This much he mutters while standing.
24. Thereupon, while seated, (he mutters, Vag. S. III, 19 seq.), ‘Thou, O Agni, hast attained to Sarya’s lustre—;’ this he says, because, in setting,. the sun enters the Ahavantya; ‘—to the praise
p. 353
of the Azshis—;’ this he says, because he himself now approaches (and worships, praises, the fire); ‘—to the favourite abode (or dainty) ;’ his (Agni’s) favourite abode doubtless are the offerings : ‘to offerings’ he thereby says. ‘—May I attain to long life, to lustre, to offspring, to increase of wealth!’ whereby he says, ‘Even as thou didst attain to those (qualities), so may I attain to long life, lustre, offspring, affluence,—that is to say, to prosperity.’
‘—May I attain to long life, to lustre, to offspring, to increase of wealth!’ whereby he says, ‘Even as thou didst attain to those (qualities), so may I attain to long life, lustre, offspring, affluence,—that is to say, to prosperity.’
25. He then approaches the cow’, with the text (Vag. S. III, 20), ‘Food ye are: may I enjoy your food! wealth ye are: may I enjoy your wealth !’— whereby he means to say, ‘whatever energies are yours, whatever riches are yours, may I enjoy them.’ —‘Strength ye are: may I enjoy your strength!’ whereby he says, ‘sap ye are: may I enjoy your sap!’— ‘Affluence ye are: may I enjoy your affluence!’ whereby he says, ‘abundance ye are: may I enjoy your abundance!’
26. ‘Ye prosperous ones, disport yourselvés—;’ cattle are prosperous: therefore he says, ‘ye prosperous ones, disport yourselves— ;’ ‘—in this seat, in this fold, in this place, in this homestead: remain here, go not from hence!’ this he. says with reference to himself,—‘ go not away from me!’
27. He then touches the cow, with the text (Vag. S. III, 22 a), ‘Motley thou art, of all shapes ;’— for cattle are indeed of all shapes: therefore he calls her all-shaped; ‘—come to me with sap and possession of cattle!’ when he says ‘ with sap,’ he means
1 Viz. the Agnihotra cow, which has supplied the milk for the morning and evening libation; or any cow, if other material than milk be used.
[12] Aap. 354 to say ‘with juice;’ and when he says ‘with possession of cattle,’ he means to say ‘ with abundance.’
28. He then steps up to the Garhapatya, and renders homage to it, with the text (ib. 22 b), ‘Thee, O Agni, illuminer of the night?, we approach day by day with prayer, paying homage unto thee. He thus renders homage to it in order that it may not injure him.
29. [He continues, ib. 23 seq.], ‘Thee that rulest over the sacrifices, the brilliant guardian of the sacred rite, thriving in thine own house ;’—whereby he means to say, ‘thine own house is this (house) of mine: make it ever more flourishing for us!’
30. ‘O Agni, be thou accessible unto us, even as a father is to his son! lead us unto well-being !’— whereby he says, ‘As a father is easy of access to his son, and the latter in no wise injures him, so be thou easy of access to us, and may we in no wise injure thee!’ ;
31. Then the dvipad4 verses (Vag. S. III, 25, 26), ‘O Agni, be ever nigh unto us, a kindly guardian and protector! as wealthy Agni, famed for wealth, come hither and bestow on us glorious riches! Thee, the most bright and resplendent, we now approach for happiness to our friends: be with us, hear our call, and keep us safe from every evil-doer !’
32. Now when he approaches the Ahavantya, he prays for cattle: he therefore approaches it with metres great and small, since cattle are of great and small size. And when he approaches the GArha-
Now when he approaches the Ahavantya, he prays for cattle: he therefore approaches it with metres great and small, since cattle are of great and small size. And when he approaches the GArha-
1 Dosh4vastar, ‘the illuminer of the dusk;’ or perhaps, as Professor Ludwig proposes, ‘We approach thee, day by day, at dusk and dawn (in the evening and morning), with prayer.’
p. 355
patya, he prays for men: hence the first tristich is in the gdyatrt metre, since the g4yatri is Agni’s metre, and he thus approaches him with his own metre.
33. Thereupon (he mutters) the dvipada (twofooted) verses. The dvipad4, doubtless, is man’s metre, since man is two-footed, and men are therewith prayed’ for: and as he now prays for men, therefore (he uses) dvipad& verses. And whosoever, knowing this, approaches (the two fires), becomes possessed both of cattle and men.
34. He then goes (again) to the cow, with the text (Vag. S. III, 27),‘O Ida, come hither! O Aditi, come hither!’ for both I¢4 and Aditi are cows. He touches her with, ‘Come hither, ye much-desired!’ —for men’s wishes are fixed on them, and hence he says, ‘come hither, ye much-desired ;—‘ Let there be for me the fulfilment of wishes from you!’ whereby he says, ‘may I be dear to you!’
35. Thereupon, while standing between the Ahavantya and Garhapatya and looking eastward at the (former) fire, he mutters (V4g. S. III, 28-30), ‘O Lord of prayer, make him sweet-voiced, the offerer of Soma, Kakshivat, Usig’s son!—Be he with us, he the opulent, the killer of woe, the bestower of wealth, the increaser of prosperity, he the nimble !— Let not the curse of the evil-doer ‘reach us, nor the guile of the mortal : preserve us, O Lord of prayer!’
36. Now when he approaches the Ahavantya, he approaches the sky; and when (he approaches) the G&rhapatya, (he approaches) the earth. Hereby now (he approaches) the ether, that being Brvzhaspati’s region ; and that region he thereby approaches: this is why he mutters the prayer to Bvzhaspati.
37. [He continues, V4g. S. III, 31-33], ‘May the
Aa2
p. 356
mighty, the heavenly, the unassailable favour of the three, Mitra, Aryaman, and Varuza, be (with us)! For the wicked enemy lords it not over them (that are protected by these gods), neither at home nor on dangerous paths: for those sons of Aditi bestow undying light on the mortal that he may live !’—In .this (prayer) he says, ‘nor on dangerous paths ;’ for dangerous indeed are the paths that lie between heaven and earth: those he now walks, and therefore he says, ‘nor on dangerous paths.’
38. Then follows a verse to Indra (Vag. S. III, 34); for Indra is the deity of the sacrifice, and with Indra therefore he now connects the fire-worship: ‘At no time, O Indra, art thou barren; and never dost thou fail the worshipper—;’ the worshipper, doubtless, is the sacrificer: ‘never dost thou harm the sacrificer,’ this is what he thereby says: ‘—but more and evermore is thy gift increased, O mighty god!’ thereby he says, ‘do thou make us ever more prosperous here!’
39. Then follows a verse to Savitvz} (Vg. S. III, 35),—for Savitrz is the impeller (prasavitrz) of the gods; and thus all his (the sacrificer’s) wishes are fulfilled, impelled as they are by Savitrz.—(He mutters), ‘May we obtain the glorious light of the divine Savitrz, who, we’ trust, may inspire our prayers !’
40. Thereupon a verse to Agni (Vag. S. ITI, 36),— whereby he finally makes himself over to Agni for protection: ‘May thine unapproachable chariot, wherewith thou protectest the worshippers, encircle us on every side!’ The worshippers, doubtless, are
1 Or, the SAvitrf, that is, the sacred prayer to Savitr#, the sun, also called G4yatri, Rig-veda III, 62,10. Cf. p. 344, note 1.
Il KANDA, 4 ADHYAYA, I BRAHMANA, 3. 357 the sacrificers; and what unassailable chariot he (Agni) possesses, therewith he protects the sacrificers. Hence he thereby means to say, ‘what unassailable chariot thou possessest, wherewith thou protectest the sacrificers, therewith do thou guard us on every side.’ This (verse) he mutters thrice. 41. He then pronounces 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.
Fourtu ApuyAva. First BRAHMANA.
1. Now after the performance of the Agnihotra he (optionally?) approaches the fires with (V4g. S. III, 37), ‘Earth! ether! sky!’ In saying ‘ Earth! ether! sky!’ he renders his speech auspicious by means of the truth, and with that (speech) thus rendered propitious he invokes a blessing :—‘ May I be well supplied with offspring !’ whereby he prays for offspring ; ‘—well supplied with men!’ whereby he prays for men (heroes); ‘—well supplied with viands!’ whereby he prays for prosperity.
2. That long (form of) fire-worship is a prayer for blessing, and so is this (short) one a prayer for blessing: hence even with this much he obtains all, and he may therefore worship the fires with it. ‘Therewith, indeed, we perform,’ so spake Asuri.
3. Now, when he is about to set out on a journey *, he approaches first the Garhapatya, and thereupon the Ahavantya.
See I, 9, 3, 21.
* For this shorter form of worshipping the fires, see p. 349, note 2.
* That is, a journey which wili compel him to pass the night beyond the village boundary.
p. 358
See I, 9, 3, 21.
* For this shorter form of worshipping the fires, see p. 349, note 2.
* That is, a journey which wili compel him to pass the night beyond the village boundary.
p. 358
4. The G&rhapatya he approaches with the text (Vag. S. III, 37 b seq.), ‘Thou, that art friendly to man, protect my offspring!’ He (Agni G4arhapatya), truly, is the guardian of offspring; and therefore he now makes over to him his offspring for protection.
5. He then approaches the Ahavantya, with ‘ Thou, that art worthy of praise, protect my cattle!’ He (Agni), truly, is the guardian of cattle, and therefore he now makes over to him his cattle for protection}.
6. Thereupon he walks or drives off ; and having got as far as what he considers to be the boundary®, he breaks silence. And when he returns from his journey he maintains silence from the moment he sees what he considers to be the boundary. And even though there be a king inside (one’s house), one must not go to him (or any other person before one has rendered homage to the fires).
7. He first approaches the Ahavantya fire, and thereupon the Garhapatya. The Garhapatya doubtless is a house (grzh4Z), and a house is a safe restingplace: so that he thereby (finally*) establishes himself in a house, that is, in a safe resting-place.
8. He approaches the Ahavantya fire, with the text (Vag. S. III, 38 seq.),‘We have approached (thee), the all-knowing, the most liberal dispenser of goods: O Agni, sovereign lord, bestow on us lustre and strength!’ Having then sat down he sweeps the blades of grass? (into the fire).
1 The Vag. S. gives also the formulas with which the Dakshinagni should be approached, after the other two fires, by the householder, both in starting on, and returning from, his journey. See Katy. IV, 12, 13; 18. The K4sva text does not allude to the Dakshina fire any more than ours.
* According to the Paddhati on K&ty. IV, 1a, he has to maintain silence as long as he can see the roof of one of his fire-houses; but according to the Sankhayana sékha he has to do so only as long as he can see one of the fires.
* The K4nva text reads ‘antatah.’
11 KANDA, 4 ADHYAYA, I BRAHMANA, II. 359
9. Thereupon he approaches the Gédrhapatya, with the text, ‘He, Agni Garhapatya, is the lord of the house, the most liberal dispenser of goods to our offspring: O Agni, lord of the house, bestow on us lustre and strength!’ Having then sat down, he sweeps off the blades of grass. In this way (householders) mostly approach the fires with muttered prayer.
10. However, one may also approach the fires silently—and that for this reason :—If in the place (where one lives), a Brahman or noble—in short, a better man—resides, one dares not say to him, ‘I am going on a journey, take care of this (property) of mine*!’ Now in this (sacrificial ground) one’s betters indeed reside, viz. the divine Agnis: who, then, would dare to say to them, ‘I am going on a journey, take ye care of this (property) of mine!’
the divine Agnis: who, then, would dare to say to them, ‘I am going on a journey, take ye care of this (property) of mine!’
The gods assuredly see through the mind of man: that (Agni) Garhapatya therefore knows that he (the householder) now approaches in order to give
1 According to Katy. IV, 12, 18-19 he [after performing ablutions, and lustrating the Ahavantya and Dakshina fire-places, and taking out these fires from the Garhapatya] approaches the Ahavaniya, while holding pieces of fire-wood in his hand, and mutters the formula given above. He then sits down and silently puts on the fire a piece of wood and the grass that has fallen around the fire. According to the Kava text he mutters the second half of the formula (‘O Agni,’ &c.) while sweeping the grass (into the fire).
2 In Taitt. Br. I, 1, 10, 6, a householder who is about to start on a journey is apparently recommended to entrust his house to a Brahman, who may’be staying in it.
p. 360
himself up to him. Silently he approaches the Ahavantya fire: that (Agni) Ahavantya knows that he now approaches in order to give himself up to him.
12. Thereupon he walks or drives off; and having got as far as what he considers the boundary line, he releases his speech. And when he returns from the journey, he maintains silence from the moment he sees what he considers to be the boundary. And even though there be a king inside (one’s house), one must not go to him.
13. He first approaches the Ahavantya, and thereupon the Garhapatya. Silently he approaches the Ahavantya; and silently he sits down and sweeps away the grass-blades. Silently he approaches the G4rhapatya; and silently he sits down and sweeps away the grass-blades.
14. Then as to the observances in regard to (the entering of) his house. Now when a householder comes home from a journey, his house trembles greatly for fear of him, thinking, ‘What will he say here? what will he do here ?’ It is therefore for fear of him that speaks or does anything on this occasion that the house trembles and is liable to crush his family; but him who neither speaks nor does anything, his house receives with confidence, thinking, ‘He has not spoken here, he has not done anything here!’ And should he be ever so angry at anything on this occasion, let him rather do on the next day whatever he might wish to say or do. This then is the observance in regard to the house}.
1 The KAmva text here adds the formulas Vag. S. III, 41-43, lines x and 2, wherewith he approaches (upatish/fate) the house. See Katy. IV, 12, 22. According to Katy. ib. 23, he then enters
p. 361
SEconD BRAHMANA.
Il. THE PIVDAPITRIYAGMNA or OBLATION OF OBSE- QUIAL CAKES TO THE FATHERS.