Aitareyabrahmana 7.9

7.9

tad āhur:
ya āhitāgnir āgrayaṇenāniṣṭvā navānnam prāśnīyāt,
kā tatra prāyaścittir iti.
so 'gnaye vaiśvānarāya dvādaśakapālam puroḷāśaṃ nirvapet.
tasya yājyānuvākye:
vaiśvānaro ajījanat, pṛṣṭo divi pṛṣṭo agniḥ pṛthivyām ity.
āhutiṃ vāhavanīye juhuyād:
agnaye vaiśvānarāya svāheti.
sā tatra prāyaścittis
tad āhur:
ya āhitāgnir yadi kapālaṃ naśyet, kā tatra prāyaścittir iti.
so 'śvibhyāṃ dvikapālam puroḷāśaṃ nirvapet.
tasya yājyānuvākye:
aśvinā vartir asmad ā gomatā nāsatyā rathenety.
āhutiṃ vāhavanīye juhuyād:
aśvibhyāṃ svāheti.
sā tatra prāyaścittis
tad āhur:
ya āhitāgnir yadi pavitraṃ naśyet,
kā tatra prāyaścittir iti.
so 'gnaye pavitravate 'ṣṭākapālam puroḷāśaṃ nirvapet.
tasya yājyānuvākye:
pavitraṃ te vitatam brahmaṇas pate, taposḥ pavitraṃ vitataṃ divas pada iti.
āhutiṃ vāhavanīye juhuyād:
agnaye pavitravate svāheti.
sā tatra prāyaścittis
tad āhur:
ya āhitāgnir yadi hiraṇyaṃ naśyet,
kā tatra prāyaścittir iti.
so 'gnaye hiraṇyavate 'ṣṭākapālam puroḷāśaṃ nirvapet.
tasya yājyānuvākye:
hiraṇyakeśo rajaso visāra, ā te suparṇā aminantam̐ evair iti.
āhutiṃ vāhavanīye juhuyād:
agnaye hiraṇyavate svāheti.
sā tatra prāyaścittis
tad āhur:
ya āhitāgnir yadi prātar asnāto 'gnihotraṃ juhuyāt,
kā tatra prāyaścittir iti.
so 'gnaye Varuṇāyāṣṭākapālam puroḷāśaṃ nirvapet.
tasya yājyānuvākye:
tvaṃ no agne varuṇasya vidvān, sa tvaṃ no agne 'vamo bhavotīty.
āhutiṃ vāhavanīye juhuyād:
agnaye varuṇāya svāheti.
sā tatra prāyaścittis
tad āhur:
ya āhitāgnir yadi sūtakānnam prāśnīyāt,
kā tatra prāyaścittir iti.
so 'gnāye tantumate 'ṣṭākapālam puroḷāśaṃ nirvapet.
tasya yājyānuvākye:
tantuṃ tanvan rajaso bhānum anv ihy, akṣānaho nahyatanota somyā iti.
āhutiṃ vāhavanīye juhuyād:
agnaye tantumate svāheti.
sā tatra prāyaścittis
tad āhur:
ya āhitāgnir jīve mṛtaśabdaṃ śrutvā,
kā tatra prāyaścittir iti.
so 'gnāye surabhimate 'ṣṭākapālam puroḷāśaṃ nirvapet.
tasya yājyānuvākye:
agnir hotā ny asīdad yajīyān, sādhvīm akar devavītiṃ no adyety.
āhutiṃ vāhavanīye juhuyād:
agnaye surabhimate svāheti.
sā tatra prāyaścittis
tad āhur:
ya āhitāgnir yasya bhāryā gaur vā yamau janayet,
kā tatra prāyaścittir iti.
so 'gnaye marutvate trayodaśakapālam puroḷāśaṃ nirvapet.
tasya yājyānuvākye:
maruto yasya hi kṣaye, 'rā ived acaramā ahevety.
āhutiṃ vāhavanīye juhuyād:
agnaye marutvate svāheti.
sā tatra prāyaścittis
tad āhur:
apatnīko 'py agnihotram āhare+t \ nāhare+t iti \
āhared ity āhur
yadi nāhared, anaddhā puruṣaḥ
ko 'naddhāpuruṣa iti.
na devān na pitṝn na manuṣyān iti
tasmād apatnīko 'py agnihotram āharet
tad eṣābhi yajñagāthā gīyate
yajet sautrāmaṇyām apatnīko 'py asomapaḥ \
mātāpitṛbhyām anṛṇārthād yajeti vacanāc chrutir
iti
tasmāt saumyaṃ yājayet

vii. 9 (xxxii. 8). They say ‘If one who has established the fires eats new food without making the Āgrayaṇa offering, what is the expiation here?’ He should offer a cake on twelve potsherds to Agni Vaiçvānara; its invitatory and offering verses are ‘Vaiçvānara hath produced’ and ‘Present in the sky, present Agni on earth.’ Or he should offer a libation in the Āhavanīya with ‘To Agni Vaiçvānara hail!’ That is the expiation here. They say ‘If one has established his fires and a potsherd be lost what is the expiation here?’ He should offer a cake on two potsherds to the Açvins; its invitatory and offering verses are ‘O Açvins to our abode’ and ‘With chariot rich in cattle O Nāsatyas.’ Or he should offer a libation in the Āhavanīya with ‘To the Açvins hail!’ That is the expiation here. They say ‘If one has established the fires and the filter be lost, what is the expiation here?’ He should offer a cake on eight potsherds to Agni with the filter; its invitatory and offering verses are ‘Thy filter is outstretched, O lord of prayer’ and ‘The filter of the burning one outstretched in the sky.’ Or he should offer a libation in the Āhavanīya with ‘To Agni with the filter hail!’ That is the expiation here. They say ‘If one has established the fires and the gold be lost, what is the expiation here?’ He should offer a cake on eight potsherds to Agni with the gold; its invitatory and offering verses are ‘Golden haired in the expanse of the atmosphere’ and ‘The well winged ones strengthen in the ways.’ Or he should offer a libation in the Āhavanīya with ‘To Agni with the gold hail!’ That is the expiation here. They say ‘If one who has established the fires were to offer without having bathed in the morning, what is the expiation here?’ He should offer

a cake on eight potsherds to Agni as Varuṇa; its invitatory and offering verses are ‘Thou for us O Agni, knowing Varuṇa’ and ‘Thou O Agni be nearest with aid to us.’ Or he should offer a libation in the Āhavanīya with ‘To Agni as Varuṇa hail!’ That is the expiation here. They say ‘If one who has established the fires should eat the food of a woman with child, what is the penance here?’ He should offer a cake on eight potsherds to Agni of the thread; its invitatory and offering verses are ‘Extending the thread of the atmosphere do thou follow the light’ and ‘Do ye, O Soma born, bind the axle strings.’ Or he should offer a libation in the Āhavanīya with ‘To Agni of the thread hail!’ That is the expiation here. They say ‘If one who has established the fires should live, hearing himself spoken of as dead, what is the expiation here?’ He should offer a cake on eight potsherds to Agni the fragrant; its invitatory and offering verses are ‘Agni as Hotṛ hath set down, good sacrificer’ and ‘True he hath made to-day our offering to the gods.’ Or he should offer a libation in the Āhavanīya with ‘To Agni, the fragrant, hail!’ That is the expiation here. They say ‘If one has established the fires and his wife or a cow produces twins, what is the expiation here?’ He should offer a cake on thirteen potsherds to Agni with the Maruts; its invitatory and offering verses are ‘O Maruts in whose dwelling’ and ‘Like the spokes, none last, like the days.’ Or he should offer a libation in the Āhavanīya with ‘To Agni with the Maruts hail!’ That is the expiation here. They say ‘Should a man without a wife offer the Agnihotra? Or should he not offer it?’ ‘He should offer’ they say; if he were not to offer he would be a mock man. ‘What is a mock man?’ (they ask); ‘One who (offers) neither to gods nor to the fathers nor to men.’ Therefore, even if one has no wife, he should offer the Agnihotra. With regard to this a sacrificial verse is recited

‘Even one who has no wife and who drinks no Soma
Should sacrifice in the Sautrāmaṇī;
“Sacrifice to free thyself from debt to father and mother”
In accord with this command is this rule of scripture.’

Therefore should he make one, who is connected with the Soma, sacrifice.