02

SECOND CHAPTER. The Penances for Mistaps to the Performer of the Agnihotran),

172

(What Penances are required when an Agnihotri Dies).

They ask, If a man who has already established a sacred fire (an Igni hotri) should die on the day previous to a sacrifice (zparasatha), what is to become of his sacrifice (to wbich all preparations had been made) ?

*A large piece of flesh..Sey.

• The piece of flesh which is on the side of the heart.-Say.

See the note to 6, 3. ** Thus Sāy., but the translation, a Grotriya, i,lı, sacrificial priest (acquainted with the śruti would suit better.

303

One should not have it brought; thus say some; for le (the owner) Lim self lias 10 share in the sacrifice.

They ask, If an Ignihotri should die after having placed the intended fire offering, be it the Sānnayya ’ or (other) offerings (on the fire), lw is 1444] this to be aloned for ? One shall put all these things one attest the other round the fire (like sticks, paridhas) and burn them all together. This is the penance. .’ They ask, If an Aguihotri should die after Waving placed the sacri ficial offerings (ready made) on the Vedi,? what is the atonement ? One ought to sacrifice them all in the Abaraniya fire, with the formula Stāhā, to all those deities for wliom they were intended (by the deceased Agnihotri).

They ask, If an Agnihotri should die pben abroad, what is to become of his burnt offering (agnihotram)? (There are two ways.) Either one shall then sacrifice the milk of a cow to which another (as its oito) call liad been brought (to rear it up), for the milk of such a cow is as different as the oblation brought in the name of an Agnihotri deceased. Or, they may offer the milk of any other cow. But they mention another way besides. (The relatives of the deceased Agnihotri) should keep burn ing the three) constantly blazing fires (Ahavaniya, &c.) without giviug them any offering till the ashes of the deceased shall have been collected. Should they not be fortlicoming, then they should take three hundred and sixty footstalks of Palasa leaves and form of them a human figure, and perform in it all the funeral ceremonies required ávrt). After having brought the members of this artificial corpse into contact with the three sacred fires, they shall remove (extinguish) them. They shall inake this human (445) figure in the following way: one hundred and Gifty footstalks are to represent the trunk of the corpse, one hundred and forty both the thighs, and fifty both the loins, and the rest are instead of the bead, and are therefore to be placed accordingly. This is the penance.

Sanyia is the technical term for a certain offering of the Agnihotris. It is pre pared in the following way: The Adhvaryu takes the milk from three cows, called Ganga, Yamundi and Sarasvalt, on the morning and evening, and gives it to the Agpīdhra. Hali the mik is first drawn from the udder of each of the three cows under the recital of man tras ; then the same is done silently (tagnin). The milk is taken from these cows on the evening of the New Moon day, and on the morning of the following day, the so-called Pratipad (the Ürst day of the month). The milk drawn on the evening is made hot, and lime-juice poured over it, to make it sour, whereupon it is hung up. The fresh milk of the following morning is then mixed with it, and both are sacrificed along with the Purodása. Only he who has already performed the Agniṣtoma, is allowed to sacrifice the sānpayya at the Darsapurpima iṣti. (Oral information.)

? The place for all the offerings.

301

3. (This Paruyraph is identical with 5, 27.)

4. **. (On the Penances in the case of the Sānnayya being Spoiled.)

They ask, If the Sānnāyya which was milked on the evening becomes spoiled or is lost (during the night), what is the penance for it? (The answer is) The Agnihotri shall divide the milk of the morning into two parts, and after having curdled ope part of it, he may offer it. This is the penance,

They ask, If the Sānnāyya which was milked on the morning becomes spoiled or is lost, what is the penance ? (The answer is) He must prepare a Purođāda, for Indra and Mahendra, divide it instead of the milk, into the parts required, and then sacrifice it. This is the penance.

They ask, If all the milk (of the morning and evening) of the Sānnayya becomes spoiled or is lost, what is the penance for it? The penance is made in the same way by offering the Indra or Mahendra Purodása (as in the preceding case).

They ask, If all the offerings (Paroqasa, curds, milk) become spoiled or are lost, what is the penance for it? He ought to prepare all these offerings with melted butter, and, having apportioned to the several gods their respective parts, should sacrifice this Ajyahavis (offerings with melted butter) as an lști. [446] Then he ought to prepare another Iṣti all smooth and even. This sacrifice performed (in the regular way) is the penance for the first which had been spoiled.

(The Penance required when Anything of the Agnihotran is Spilt, or the Spoon is Broken, or the Gārnapatya Fire Extinguished.)

They ask, If anything improper for being offered should fall into the fire offering when placed (over the fire to make it ready), what is the penance for it? The Agnihoti then ought to pour all this into a Sruch (sacrificial spoon), go eastwards and place the usual fuel (samidh) into the Ahavanīya fire, After having taken some hot ashes from the northern part of the Abaran iya fire, le shall sacrifice it by repeating either in his mind (the usual Agnihotra mantra), or the Prajā pati verse. In this

3 Praispate a bud etani (10, 121, 10).

305

way (by means of the hot ashes), the offering becomes sacriticed and is not sacrificed. (It is of no cousequence) whether only one or two turps of the oblation (become spoiled); the penance for it is always performed in the way described. Should the Agnihotri be able to remove thus (the unclean things fallen into the offering) by pouring out all that is spoiled, and pour in what is unspoiled, then he ought to sacrifice it just as its turn’ is. This is the penance.

They ask, If the fire offering when placed over the fire (for being made ready) is spilt or runs orer (by boiling), what is then the penance foi it? He [447] shall touch what fell down with water for appeasing arresting the evil consequences); for water serves for this purpose. Then moring with his right hand over what fell out, he mutters the mantra, “May a “third go to heaven to the gods as a sacrifice; might I obtain thence " wealth! May a third go to the air, to the Pitaras, as a sacrifice; might I s obtain thence wealth! May a third go to to the earth, to-men; might I “obtain thence wealth!” Then be mutters the Viṣnu-Varuna verse, yayor ojasā skabhita rajánsi (A. V. 7, 25, 11. For Viṣnu watches over what is performed badly in the sacrifice, and Varuṇa over that is performed well. “To appease both of them, this penance (is appropriate).

They ask, When the fire offering, after having been made ready, at the time when the Adhvaryu takes it eastward to the Ahvaniya fire (to sacrifice it), runs orer or is spilt altogether, what is the penance for it? (The Adhvaryu is not allowed to turn back his face). If he would turn his face backward, then he would turn the sacrificer from heaven. Therefore (some other men) must gather up for him when he is seated (having turned the face eastward) the remainder of the offering, which he then sacrifices just in its turn.’ This is the penance for it.

They ask, If the sacrificial spoon (sruch) should be broken, what is the peuance for it? He ought to take another Sruch and sacrifice with it. Then he shall throw the broken Sruch into the havaniya fire, the stick being in the front, and its cavity behind. This is the penance for it.

They ask, If the fire in the Abavaniya only is burning, but that in the Gārhapatya is extinguished, wbat is the penance for it? When he

" It is only borut by the ashes, but not sacrificed in the proper way.

• Unnitt. Sāy, understands by it thc placing of tho offering into the Aguilotri-lavați, which is a kind of large spoon,

• See 3, 38. ; Four timos a portion is to be poured into the Agnihotra-baravi.

306

takes off the (448] eastern portion of the Alavaniya (for tlie Gārbapatya), then he might lose his place; is he takes off the western portion, then be would spread the sacrifice in the way the Isuras do; if be kindles (a nei fre) by friction, then he might produce an enemy to the sacrificer; if he extinguishes it, then the vital breath would leave the sacrificer, Thence he must take the whole (Ahavanīya fire) and, mixing it with its ashes, place it in the Gārbapatya, and then take off the eastern part as “Abavaniya. This is the penance for it.

6. (The Penances for a Firebrand taken from a Sacred Fire, for all ingling the Sacred Fires with one another, or with Profane Fires.)

They ask, If they take fire from that belonging to an Agnihotri, what is the penance for it? Should another Agni be at hand, then lie should put him in the place of the former which has been taken. Were this not the, case, then he ought to portion out to Agni Agnivat a Purodása, consisting of eight pieces (kapálas) The Anuvākya and Yājyā required for this purpose are, agnine agnih samidhyute (fire is kindled by fire, 1, 12, 6); tvām hy āgne āgnina (8, 43, 14). Or, he may omit the Anuvākyā and Yajyā verses and (simply) throw (melted butter) into the Abavaniya, under the recital of the words, to Agni Agnival Srāha ! This is the penance for it.

They ask, When some one’s Ahavaniya and Gārhapatya fires should become mutually mingled together, what is the penance for it? One inust portion out to Agni viti a Purodása, consisting of eight pieces, under the recital of the following (449] Anuvākyā and Yājyā verses : ayna @yahi vituye) 6, 16, 10); yo agnim deravitaye (1, 12, 9). Or, le inay (simply) sacrifice (melted butter), under the recital of, to Agni riti Sráha ! in the Ahavaniya fire. This is the penance for it.

They ask, When all the (three) fires of an Agnihotri should become mutually uningled together, what is the penance for it ? One must portion out to Agni Virichi (Agni, the separater) a Purodāsa, consisting of eight pieces, and repeat the following Anuvā kyā and Yājyā verses : svar na vastor uṣaṣān arochi (7, 10, 2); tvām agne manuṣīr ilate višaḥ 15, 8, 3). Or, he may (simply) offer (melted butter), under the recital of, to Agni Vivichi

Svāhā ! in the Ahavaniya fire. This is the penance for it.

# Sāy, understands the fire wuich is takon from the Ahavaniya and placed in tho Gárhapatya -

307

They ask, When some one’s fires are mingled together irith other fires, what is the penance for it? One must portion out to Agni kamārat a Purodāsa, consisting of eight pieces, under the recital of the following Anuvākyll and Yajya : akrandad agnis tanayan (10, 45, 4); adha yatha na pitaraħ parasal (4, 2, 16). Or, he may isimply) sacrifice (melted butter), under the recital of, Agni kṣmāvat Stáhā ! in the Ahavaniya fire. This is the penance for it.

(The Penance for a Sacred Fire becoming Mixed with those of u Confla gration in a Village, og ina c Wood, or anith Lightning, or with those B4.992 ing a Corpse.)

They ask, When the fires of an Agnihotri should burn together with the fire of a general conflagration in the village, ibat is the penance for it? He ought to portion out a Purodása consisting of eight pieces to Agni Sarvarga (Agni, the mingler), under the recital of the following Anuvākyā and Yājyā : kuit su no gaviṣtaye (8, 64, 11), mā 110 asmin maha dhane (8, 64, [450] 12). Or, he may (simply) sacrifice (welted butter) under the recital of, to Agni Sanuarga Sráha ! in the Ahavaniya fire. This is the penance for it.

They ask, When the fires of an Agoihotri (have been struck) by lightning, and become mingled with it, wbat is the penance for it? He must offer to Agni a psumat (water Agni) a Puroda sa consisting of eight pieces, under the recital of the following Anuvākyā and Yájyā : Apsv agne (8, 43,9); mayo dadhe (3, 1, 3). Or, he may (simply) sacrifice (melted hutter), under the recital of, to Agni apsumat Srāhā ! in the Ahyanīya fire. This is the penance for it.

They ask, When the fires of an Agnihotri should become mingled with the fire which burns a corpse, wbat is the pedance for it? He must offer to Agni suchi a Purodása, consisting of eight pieces, under the recital of the following Anuvákyā and Yajyā : Agniḥ śuchi vratatamah (8, 44, 21); ad agne śuchayas tara (8, 44,17). Or, he may (simply) sacrifice (melted butter), under the recital of, to Agni sucha Sváha ! in the Ahavaniya fire.

This is the penance for it.

They ask, When the fires of an Agnihotri should burn together with those of a forest conflagration, what is the penance for it? He shall catch the fires with the Araṇis (the two wooden sticks used for producingo fire), or (if this be impossible) he should save a firebrand from either the

nar

Abavanīya or Garbapatya. Where this is impossible, then he must offer to Agni Sarnvarga (Agni, the mixer) a Purodása, consisting of eight pieces, under the recital of the abovementioned Anurakyat and Yijph (which be long to the Agni Samvarga). Or, he may (simply) sacrifice (melted butter), under the recital of, to Agni Sanvarga Sudha in the Aharaniya fire, This is the penance for it:

(451] (The Penances when the Agnihotri Sheds Tears, 09 Breaks his Vow, or Neglects the Performance of the Darsapurnima Isti, or hen he allows his Fires to go out.)

They ask, When an Agnihotri on the day previous to the sacrifice should shed tears, by which the Purodása might be sullied, what is the penance for it? He must offer to Agni Vratabhrit (Agni, tho bearer of vows) a Purodása, consisting of eight pieces, under the recital of the following Anuvākyā and Yūjyā: tuam agne vratabhqit suchir (Asv. Sr. S. 3, 11) vratāni bibhrad vrata pā (Aøv. Sr. S. 3, 11). Or, he may sacrifice (melted butter), under the recital of, to Agni tratablurit Sváha ! in the Ahavaniya fire. This is the penance for it.

They ask, When an Agnihotri should do something contrary to his you (religion) on the day previous to the sacrifice, what is the penance for it? He must offer a Purodāsa, consisting of eight pieces to Agni vratapati (Agni, the lord of VOFS), under the recital of the following Anuvā kya and Yajyā : tvam agne trata pā asi (8, 11, 1); yd vo vayam pranináma (10, 2, 4). Or, he may sacrifice (melted butter), under the recital of, to Agni vratapati Srdha ! in the Ahavaniya fiire. This is the penance for it.

They ask, When an Agnihotri should neglect the celebration of the New Moon or Full Moon sacrifices, (452] what is the penance for it? He must offer to Agni pathikrit (pavor of ways) a Parodada, consisting of eight pieces, under the recital of the following Anuvkīyā and Yajya :

The Anuvákyā is according to Asval:

स्वमग्ने व्रतभृच्छुचिरग्ने देवानिहावह ।

उप यज्ञं हविश्व नः॥ The Yajyi is:

gaita facengi wetu ar Sarat: setT: 1 बधद्रस्नानि सुमृलीको अग्ने गोपाय ना जीवसे जातवेदः ॥

A v

MHD

potcha nz vedho adhvana (6 , 16, 3); ū derānām api (10, 2, 3). Or, he may sacrifice (melted butter), under the recital of, to Agni Pathikrit Srdha ! in the Ahavaniya fire. This is the penance for it.

They ask, When all (three) fires of an Agnihotri should go out, That is the penance for it? He mast offer to Agni tapasrat, janadvat and pakavat, a Purodása, consisting of eight pieces, under the recital of the following Anuvākyā and Yājy : ayahi tapasê janeṣı (Ašv. Sr. S. 3, 11); no yahi tapasă (Adv. Sr. S. 3, 11). Or, he may sacrifice (melted butter) in the Ahavanyía fire, under the recital of, to Agni tapasvat, jnadvat pākavat, Svaha! This is the penance for it.

(Penances fur (492 Agnihotri when he Eats New Corn without bringing the

Sacrifice prescribed, and for Various Mishaps and Neglect qohen sacrifi sing.)

They ask, when an Agnihotri eats new corn without having offered the Agrayana 11 iṣti, what is the penance for it? He must offer to Agni Vais vānara a Parodasa, consisting of twelve pieces, under the [453] recital of the following Anuvākayā and Yājyā : Vaišvānaro ajtjanat (?) ; pristo divi pristo (1, 98, 2). Or, he may offer to Agni Vaišvānara (melted butter) in the Ahavanīya fire, under the recital of, to Agni viaśvandra Sváha ! This is the penance for it.

They ask, When one of the potsherds (kapálas) containing the Puro claNa should be destroyel, what is the penance for it? He must offer a Purolisa, consisting of tivo pieces, to the Asrins, under the recital of the following Anavākyī and Yūjyā : aśvinā vartir (1, 92, 16); a gomātā na salva (7, 73, 1). Or, he may sacrifice (melted butter) in the Ahvanīya fire under the recital of, to the Aśvins Sváha ! This is the penance for it.

• • • • • di The Anuvakva is. —–

आपाहि तपसा जनेष्वग्रे पावको अचिर्षा !

उपेमा सुष्टुतिं मम ॥ The Yajya is :

श्रा ने याहि तपसा जनेष्वग्ने पावक दीद्यत् ।

स्या देवेषु नो इधत् ।। 11 This Isti is proscribed to ho performed before the Agnihotri is allowed to an notrofn.

310

0172

They ask, When the stalks of kusa grass (pavitra) (on which the offering is placed)-should be destroyed, irhat is the penance for it? He must offer to Agni pavitravat a Purodása, consisting of eight pieces, under the recital of the following Anuvákyā and Yājyī : pavitran te ritatam (9), 83, 1); tapos pavitram (9,83,2). Or, he may offer (melted butter) in the Ahavaniya fire under the recital of, to Agni pavitravat Suiha! This is the penance for it.

They ask, When the gold of an Agnihotri should be destoryed, what is the penance for it? He must offer to Agni hiranyvat Puro clasā, consisting of eight pieces, under the recital of the following Anuvākyêu and Yājyā : hiranyakešo rajaso visdra (1, 79, 1); ā te suparni aminantan (1, 79, 2). Or, he may offer (melted butter) in the Ahavaniya fire, under the recital of, to Agni hiranyavat Svāld! This is the penance for it.

They ask, When an Agnihotri offers the fire oblation without hav ing performed in the morning the usual ablution, that is the penance for it? He must offer to Agni Varuna a Purodaía, consisting of eight pieces, under the recital of the following [454] Anuvákya and Yajya : tram no agne varunaṣa (4, 1, 4); sa tvam no agne avamo (4, 1,5). Or, he may offer (melted butter) in the Ahavaniya fire, under the recital of,

to Agni Varuna Sváha! This is the penance for it.

They ask, When an Agnihotri eats food prepared by a woman who is confined (sūtaka), what is the penance for it? He must offer to Agni tantumat a Purodaśa, consisting of eight pieces, under the recital of the following Anuva kyā and Yājyā : tantum tanran rajaso (10, 53, 0); akṣanaho nahy tanota (10, 53, 7). Or, he may sacrifice (melted butter) in the Abavanīya fire, under the l’ecital of, to Agni tantumat Svāhit ! This is the penance for it.

They ask, When an Agnihotri lears, when living, any one, an enemy, say, that he (the Agnihotri) is dead, what is the penance for it? IIe must offer to Agni surabhimat a Porodása, consisting of eight pieces, under the recital of the following Anuvākyā and Yūiya : Agnir hotā nyasidad (5, 1, 6); sadhvím akar deva ritim (10, 53, 3.) Or, ho may sacrifice (melted butter) in the Ahavaniya fire, under the recital of, to Agnir surabhimat Svāhā ! This is the penance for it.

They ask, When the wife or the cow of an Agnihotri give birth to twins, what is the penance for it? He must offer to Agni narutvat a Purodāda, consisting of thirteen pieces, under the recital of thie

311

following Anuvákyā and Yājyā : maruto yasya hi koye (1, 86, 1); urů ived (5, 58, 5). Or, he may sacrifice (melted butter) in the Abavaniya fire, under the recital of, to Agni marutvat Sudha! This is the penance for it.

They ask, Should an Agaihotri, who has lost his wife, bring the fire ob lation, or should be not? He should do so. If he does not do so, then he is called (455] an Anaddha? man. Who is an Anaddha ? He who offers obla tions to neither the gods, nor to the ancestors, nor to me. Therefore, the Agnihotri who has lost his wife, should nevertheless bring the burnt offer ing (agnihotran). There is a stanza concerning sacrificial customs, where is said, “He who has lost his wife may bring the Sāutrāmani’s sacrifice ; for lie is not allowed to drink Soma! But he must discharge the duties towards his parents,” “* But, whereas the sacred tradition (sruti) enjoins sacrifice, 15 let him bring the Soma sacrifice.

10. [456] How the Agnihotram of Him Iho has 10 Wife becomes Performed).10

They ask, In what way does an Agnibotri who has no rife, bring his oblations with Speech (i. e., by repeating the mantras required with his voice)? In what way does he offer his (daily) burnt offering, when his wife Jies, after he has already entered on the state of an Agnihotri, bis wife

---

ba By this torm, a man is to be understood tho, from reasons which are not culpable, doos not dischargo his duties towards the gods, ancestors and mon. All the MSS, read manusyd, instead of manusyail.

is The Sāutramari (ixti) is a substitute for tho Soma sacrifice. Some spirituous liquor is taken instead of Soma, and milk. Both liquids are filled in the Soma vessels. It is verforned in various ways. It is mentioned, and its performance briefly described in LLO Ašval. Sr. S. 3, 9, and in the Kitīya Sotras (in the 19th Adhyaya). From three to four animals are immolated, one to the Ašvins, one to Sarasvati, one to Iudra, and one to Brihaspati, The Pasupurodása are for Indra, Savitar and Varuna. The Puronu vakya for the offering of the spirituous liquor is, yuvarit suraman asuince (10, 11, 4). Tuc Praiṣa for repeating the Vajyā mantra is as follows :

होता यक्षदश्विना सरस्वतीमिन्द्र सुत्रामाणं सोमानी सुराणां जुषन्ता व्यन्तु पिबन्तु महन्तु सोमान्सुराम्पो होतयंज

(Tuc offering to be presented to the Aśvins, Sarasvati, and Indra Sutraurap, are horo called somcih suramanahi, i Can Soma drops which are spirituous liquor). The Yaira is putran tva-pitarau (10, 131, 5). The sacrifice is brought up to the present day in tho Dokkhan

11 In another sarhi, there is said, that a Brābman has iucurred three debts, the Brab machiryam oreolibacy as a debt to the Riṣis, the sacritica as a debt to the gods, and the

necessity of begetting children as a debt to the Pitaras-Sāy.

196 Worshin the gods by sacrificing, road tho Vodas, and beget children ‘”’ This is tho snored tradition (Sruti) horo alluded to. Sāy,

14 Thuis paragraph offers considerable difficulties to the translator. Its strie is not lain and perspicuous, and it appears that it is an interpolation as well as the following ( 1105) paragraph. But, whether it is an interpolation of later times is vory doubtful. Tho Diece may (to judge from its uncouth language) even be older than the bulk of the Aitarêyahaving (by her death) destroyed the qualification for the performance of (the daily) burnt offering?”

They say, That one has children, grand-children, and relations in this world, and in that world. In this world, there is heaven (i. e., heaven is to be gained in this world by sacrificing). (The Agnihotri who [457] has no wife, says to his children, &c:) “I have ascended to heaven by means of what was no heaven (1. e., by the sacrifice performed in this world).” He who does not wish for a (second) wile (for having his sacifi cial ceremonies continuously performed), keeps thus (by speaking to his. children, &c., in the way indicated) his connection with the other world up. Thence they (his children) establish (new fires) for him who has lost his wife.

How does he who has no wife, bring his oblations (with his mind) ? (The answer is) Faith is his wife, and Truth the sacrificer. The marriage of Faith and Truth is a most happy one. For by Faith and Truth joined, they conquer the celestial world,

(On the Different Names of the Full and New Moon.) They say, If an Agnihotri, who has not pledged himself by the usual vow, makes preparations for the performance of the Fall and New Moon sacrifices, then the gods do not eat his food. If he, therefore, when mak ing his preparations, thinks, night the gods eat my food,18 (then they

Brahmanam. Say., who inverts their order, says, that they are found in some countries, whereas they aro wanting in others. In his Comnentary on the 10th paragraph, Sày. docs several timnos violence to grammar. Ho assorts, for instance, that yra: after 91770 is to be taken in tho sense of tho third person singular of the potential, standing for galaThe same sense of a potential he givos to the perfect tenso, ciruroha, Both these explanations are inadmissible. The purport of this paragtaph is to show, in what way an Aguihotri may continue his sacrificial career, though it be interrupted by the death of his wife. For the rule is, that the sacrificer must always have his wife with him (their hands are tied together on such an occasion) whọn ho is sacrificing.

" This is the trauslation of the term, naṣtūvágnihotrün, which I take as a kind of compound. Sāy. explains it, rastam eva bhavati pūrvasiddhair agnibhil patridanapakse punaragnihotrahetienām agninám ablávat. Naṣtci is to be taken in the sense of an active past participle, " having destroyed,” vcê appears to have the sense of ava, as Sáy. explains, That ua oan form part of a compound as the word, abhivanyavatsā proves (7, 2).

1* All this refors to au Agnihotri, who lac Inat his wife and is continuing his sac rice.

313

eat it). He ought to make all the preparations on the first part of the New Moon day; this is the opinion of the Paingyas : he shall make them on the latter part; this is the opinion of the Kausitakis. The first part of the Full Moon day is called Anumati, to the latter Rákā; the first (458) part of the New Moon day is called Sinivali, and its latter part Kuhit. The space which the moon requires for setting and rising again is called Tithi (lunar day). Without paying any attention íto the opinion of the Paingyas) to make the preparations on the first part of the Full Joon day, he brings his sacrifice when he meets (sees) the Moon (rising) on the New Moon day; "" on this (day) they buy the Soma. Therefore he must always make his preparations on the second part of either the Full or New Moon dars (i. e, on the days on which the moon enters into either phase). All days which follow, belong to Soma (the Soma sacrifice may be completed.) He brings the Soma sacrifice as far as the Soma is a deity; for the divine Soma is the moon. Therefore, he must make the preparations on the second part of that lunar day.

12

22

12. (On Some Other Penances for Mishaps occurring to an Agnihotri. Where the Agnihotri must Walls between his Fires. Whether the Dakṣina Agni is to be Fel with the other Fires also. How an Agnihotri should Behave when absent from his Fires.)

They ask, If the sun rise or set before an Agnihotri takes fire out of (the Gārbapatya to bring it to the Abavaniya), or should it, when placed (in tbe Abavaniya), be extinguished before he brings the burnt offering (Homa), what is the penance for it ? He shall take it out after sunset. after having placed a piece of gold before it; for light is a splendid [459] body (śukran), and gold is the splendid light, and that body

distinctly disable

the moment either completely

1 The lunar day on which either the Full Moon or New Moon takes place, is divided into two parts, and is consequently broken. For the fourteenth tithi (or lunar dar) is at an end, though it might not have been lasting for the usual time of thirty Muhūre tas, as soon as the disk of the moon appears to the eye, either completely full or at the New Moon) distinctly visible. The broken lunar day (the fourteenth) is then called Anumati at the Full Moon time, and Sinivāli at the New Moon time ; the remaining part of the day (till the moon sets) is then either Raki or Kuhis. This part of the day forms, then, part either of the proper Full Moon or New Moon day (the fifteenth).

*3 That is, on the fifteenth. 14

(the sun) is just this light. Seeing it sbiving, he takes out the fire. At moruing time (after sunrise), he may take out the fire when he lias put silver below it; for this (silver) is of the same nature with the night (iepresenting the splendour of the moon and the stars). He shall take out (of the Gārhapatya) the Ahavaniya before the shadows are cast together (before it has grown completely dark). For the shadow of darkness is (leath. By means of this light (the silver), he overcomes death, which is the shadow of darkness. This is the penance.

They ask, When a cart, or a carriage, or horses go over the Gārhapatya and Ahavanīya fires of an Agnihotri, what is the penance for it? He shall nut mind it at all, thus they say, believing that these things (their types) are placed in his soul. But should he mind it, then he shall form a line of vrater drops from the Gārhapatya, to the Ahavaniya under the recital of tantum tancam rajaso (10, 53 6). This is the penace.

They ask, Shall the Agnihotri, when feeding the (other) fires with wood, make the Dakṣiṇa Agni (anvāhārya pachanad) also to blaze up brightly, or shall be not do so ? Who feeds the fires, puts into his soul the vital breaths; of these fires, the Dakṣiṇa Agni provides (the feeder) best with food. He gives him therefore an offeriug, saying, “lo Agni, the enjoyer of food, the master of food, Swahā !" He who thus knows, becomes au enjoyer of food, and a master of food, and obtains children and food.

The Agnibotri must walk between the Gārbapatya and Ahavaniya when be is about to sacrifice; for the Agnis (fires) when perceiving him walk thus, know, “he is about to bring us a sacrifice.” By this both these fires destroy all wickedness of him who is thus walking (between them). Whose wickedness (460) is thus destroyed, goes up to the heavenly world.

Thus it is declared in another Brāhmaṇam which they quote.

They ask, How can an Agnihotri, who intends going abroad, be near his sacred fires (established at his home)? Can he do it when absent, or is le to return to them every day? Ele shall approach them silently in his mind, without repeating the mantras). For, by keeping silence, they aspire after fortune. But some say (he should go to them) every day. For the Agnis of an Agnihotri lose all confidence in him by bis absence, fearing lest they be removed or scattered. Therefore he must approach then, and, should be not be able to return, he must repeat the words, “May you be sale! may I be safe!" In this way, the Agnihotri is safe.

315