Aitareyabrahmana 7.12

7.12

tad āhur:
yasyāgnim anuddhṛtam Ādityo 'bhyudiyād vābhyastamiyād
vā praṇīto vā prāg ghomād upaśāmyet,
kā tatra prāyaścittir iti
hiraṇyam puraskṛtya sāyam uddharej.
jyotir vai śukraṃ hiraṇyaṃ, jyotiḥ śukram asau;
tad eva taj jyotiḥ śukram paśyann uddharati.
rajatam antardhāya prātar uddhared, etad rātrirūpam.
purā sambhedāc chāyānām āhavanīyam uddharen.
mṛtyur vai tamaś chāyā, tenaiva taj jyotiṣā mṛtyuṃ tamaś chāyāṃ tarati.
sā tatra prāyaścittis
tad āhur:
yasya gārhapatyāhavanīyāv antareṇāno vā ratho vā śvā vā pratipadyeta,
kā tatra prāyaścittir iti.
nainan manasi kuryād, ity āhur, ātmany asya hitā bhavantīti.
tac cen manasi kurvīta, gārhapatyād avichinnām udakadhārāṃ haret,
tantuṃ tanvan rajaso bhānum anv ihīty āhavanīyāt.
sā tatra prāyaścittis
tad āhuḥ.
katham agnīn anvādadhāno 'nvāhāryapacanam āhāraye+t \ nāhāraye+t iti \
āhārayed ity āhuḥ.
prāṇān vā eṣo 'bhyātmaṃ dhatte yo 'gnīn ādhatte.
teṣām eṣo 'nnādatamo bhavati yad anvāhāryapacanas.
tasminn etām āhutiṃ juhoty:
agnaye 'nnādāyānnapataye svāhety
annādo hānnapatir bhavaty, aśnute prajayānnādyaṃ ya evaṃ vedā/ntareṇa
gārhapatyāhavanīyau hoṣyan saṃcaretaitena
ha vā enaṃ saṃcaramāṇam agnayo vidur:
ayam asmāsu hoṣyatīty.
etena ha vā asya saṃcaramāṇasya gārhapatyāhavanīyau pāpmānam apahataḥ,
so 'pahatapāpmordhvaḥ svargaṃ lokam etīti vai brāhmaṇam udāharanti
tad āhuḥ:
katham agnīn pravatsyann upatiṣṭheta, proṣya vā pratyetyāhar-ahar veti.
tūṣṇīm ity āhus.
tūṣnīṃ vai śreyasa ākāṅkṣante.
'thāpy āhur:
ahar-ahar vā ete yajamānasyāśraddhayodvāsanāt praplāvanād bibhyati.
tān upatiṣṭhetaivābhayaṃ= vo 'bhayam me 'stv ity.
abhayaṃ haivāsmai bhavaty abhayaṃ haivāsmai bhavati

vii. 12 (xxxii. 11). They say, 'If the sun rises or sets on a man's fire before it is taken out, or if being taken forward it dies out before the oblation, what is the expiation here?' He should put gold in front when taking it out in the evening; gold is a pure light, yonder sun is a pure light; verily thus gazing on the pure light he takes it out. Having interposed silver he should take it out in the morning; that is a symbol of the night. Before the blending of the shadows he should take out the Āhavanīya; the shadow is the darkness, death; verily thus with this light he crosses over the shadow, the darkness, death. That is the expiation here. They say, 'If a wagon or a chariot or a dog come between the Gārhapatya and the Āhavanīya, what is the expiation here?' 'He should not pay heed to it,' they say, 'on his self are the (fires) placed.' If he should pay heed to it, he should draw a continuous stream of water from the Gārhapatya to the Āhavanīya with 'Stretching the thread of the atmosphere do thou follow the light.' That is the expiation here. They say, 'When he is piling on fuel to the fires should he procure the Anvāhāryapacana? Or should he not procure it?' 'He should procure,' they say; he places the breaths in himself who piles the fires; the Anvāhāryapacana is the most fond of food of them; in it he offers the libation with 'Hail to Agni, the eater of food, the lord of food.' An eater of food, a lord of food, he becomes, he attains with his offspring proper food who knows thus. When about to offer he should move between the Gārhapatya and the Āhavanīya; when he moves by this way the fires know 'He is going to offer in us.' 'When he moves by this way the Gārhapatya and the Āhavanīya smite away his guilt; he with guilt smitten away goes aloft to the world of heaven'; so they quote a Brāhmaṇa. They say, 'How should one revere the fires when about to go away, or when having returned after absence or

day by day?’ ‘In silence,’ they say; in silence men await a superior’s orders. But also they say, ‘Day by day they fear through the sacrificer’s lack of faith removal or extinction. He should revere them with, ‘Safety to you, safety to me.’ Safety becomes his lot.