Śatapatha Brāhmaṇa ("of a hundred paths") 2.3

The Agnihotra, doubtless, is the Sun. It is because he rose in front (agre) of that offering, that the Agnihotra is the Sun.

When he offers in the evening after sunset, he does so thinking, 'I will offer, while he is here, who is this (offering);' and when he offers in the morning before sunrise, he does so thinking, 'I will offer, while he is here, who is this (offering):' and for this reason, they say, the Agnihotra is the Sun.

And when he sets, then he, as an embryo, enters that womb, the fire; and along with him thus becoming an embryo, all these creatures become embryos; for, being coaxed, they lie down contented. The reason, then, why the night envelops that (sun), is that embryos also are, as it were, enveloped.

Now when he offers in the evening after sunset, he offers for the good of that (sun) in the embryo state, he benefits that embryo; and since he offers for the good of that (sun) in the embryo state, therefore embryos here live without taking food.

And when he offers in the morning before sunrise, then he produces that (sun-child) and, having become a light, it rises shining. But, assuredly, it would not rise, were he not to make that offering: this is why he performs that offering.

Even as a snake frees itself from its skin, so does it (the sun-child) free itself from the night, from evil: and, verily, whosoever, knowing this, offers the Agnihotra, he frees himself from all evil, even as a snake frees itself from its skin; and after his birth all these creatures are born; for they are set free according to their inclination.

Then, as to his taking out the Âhavanîya (from the Gârhapatya) before the setting of the sun;--the rays, doubtless, are all those gods; and what highest light there is, that, indeed, is either Pragâpati or Indra. Now all the gods approach the house of him who performs the Agnihotra: but whosesoever (offering) they approach before the fire has been taken out, from that the gods turn away, and he fails in it; and after the failure of that (offering) from which the gods turn away, people say, that, whether one knows it or not, the sun went down on account of that (fire) not having been taken out.

And another reason why he takes out the Âhavanîya before the setting of the sun, is this. In like manner as, when one's better comes to visit one, he would honour him by trimming his house, so here: for whosesoever (offering) they approach, after the fire has been taken out, his Âhavanîya (house) they enter, in his Âhavanîya they repose.

Now when he offers in the evening after the sun has set, he thereby offers to them after they have entered his fire-house; and when he offers in the morning before sunrise, he offers to them before they go away. Therefore Âsuri said, 'The Agnihotra of those who offer after sunrise we regard as useless: it is as if one were to take food to an empty dwelling.'

That which affords (the means of) subsistence is of two kinds; namely, either rooted or rootless. On both of these, which belong to the gods, men subsist. Now cattle are rootless and plants are rooted. From the rootless cattle eating the rooted plants and drinking water, that juice is produced.

Now when he offers in the evening after sunset, he does so thinking, 'I will offer to the gods of this life-giving juice: we subsist on this which belongs to them.' And when he afterwards takes his evening meal, he eats what remains of the offering, and whereof oblative portions (bali) have been distributed all round; for he who performs the Agnihotra eats only what remains of the offering.

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 offering, and whereof oblative portions have been distributed all round; for he who performs the Agnihotra eats only what remains of the offering.

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.

Having milked he puts that (milk) on (the Gârhapatya 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.

He should not offer it without having put it on the fire; for since this is Agni's seed, therefore it is hot (srita, 'cooked'); and by putting it on the fire, it is indeed heated: let him, therefore, offer (of the milk) only after he has put it on the fire.

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.

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 Âhavanîya, with the ladle) to make the libation on the burning (stick). He offers the first libation (pûrvâhuti) 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 (samâna), are still distinct (nânâ).

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 of ten syllables consists the virâg stanza, and the sacrifice is virâg (shining): he thereby converts the sacrifice into the virâg.

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).

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.

On this point Yâgñavalkya said, 'It (the Agnihotra) must not be looked upon as a (havis-) sacrifice, but as a domestic sacrifice (pâkayagña); 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 characteristic of that (Agnihotra), for the domestic offering pertains to beasts (or cattle).

Now the first of these libations, doubtless, is the same as that which Pragâpati offered in the beginning; and as those (gods) thereupon continued (to sacrifice),--namely, Agni, that blower (Vâyu), and Sûrya,--so this second libation is offered.

What first libation (pûrvâhuti) is made, that is the deity of the Agnihotra, and to that (deity) it is accordingly offered; and what second one (uttarâhuti) is made, that indeed is equivalent to the Svishtakrit (Agni, the maker of good offering); whence he offers it on the north part (of the fire), since that is the region of the Svishtakrit. Moreover, this second libation is made in order to effect a pairing, for a couple forms a productive pair.

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.

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.

The born is the self, for certain is that which is born, and certain also is the self. The to-be-born, on the other hand, is progeny; for uncertain is what is to be born, and uncertain also is progeny.

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.

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.

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.

[In the evening] he offers (the first libation), with the text (Vâg. S. III, 9, 10), 'Agni is the light, the light is Agni, Svâhâ!' and in the morning with, 'Sûrya (the sun) is the light, the light is Sûrya, Svâhâ!' 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 Sûrya is the light; and whatever is offered with the truth, that, indeed, goes to the gods.

Here now Takshan recited for Âruni, who wished to obtain holy lustre (brahmavarkasa, inspired nature), 'Agni is lustre, light is lustre;'--'Sûrya is lustre, light is lustre.' Holy lustre, therefore, he obtains whosoever, knowing this, thus offers the Agnihotra.

That (other text), however, has the characteristic form of generation. In saying, 'Agni is the light, the light is Agni, Svâhâ!' 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 when, in the morning, he says, 'Sûrya is the light, the light is Sûrya, Svâhâ!' 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.

But Gîvala Kailaki said, 'Âruni merely causes conception to take place, not birth: let him therefore offer with that (text, in par. 32) in the evening.

Then, in the morning, by the text, "The light is Sûrya, Sûrya 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.'

They also say, 'In the evening he offers Sûrya in Agni, and in the morning he offers Agni in Sûrya.' 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 Sûrya 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 Sûrya resp.), which is the deity of the Agnihotra. He says, 'Agni is the light, the light is Agni, Svâhâ!' and not, 'To Agni Svâhâ!' and in the morning, 'Sûrya is the light, the light is Sûrya, Svâhâ!' and not, 'To Sûrya Svâhâ!'

He may also offer (in the evening) with this text (Vâg. S. III, 10), 'Along with the divine Savitri--,' whereby it (the sacrifice) becomes possessed of Savitri 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! Svâhâ!' whereby he offers to Agni in a direct manner.

And in the morning with, 'Along with the divine Savitri--,' whereby it becomes possessed of Savitri 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 Sûrya graciously accept! Svâhâ!' whereby he offers to Sûrya directly: hence he may offer in this way.

They then spake, 'Who shall offer this unto us?'--'The priest (brâhmana)!'--'Priest, offer this unto us! What is to be my share then? The residue of the Agnihotra!' Now what he leaves in the ladle, that is the residue of the Agnihotra; and what remains in the pot, is as (the rice for oblations which) one takes out from the enclosed part (of the cart). And if any one is to drink it, at least none but a Brâhman must drink it: for it is put on the fire (and thereby consecrated), and hence none but a Brâhman must drink it.

Verily, in him that exists, these deities reside, to wit, Indra, king Yama, Nada the Naishadha (king), Anasnat Sâṅgamana, and Asat Pâmsava.

Now Indra, in truth, is the same as the Âhavanîya; and king Yama is the same as the Gârhapatya; and Nada Naishadha is the same as the Anvâhâryapakana (Dakshina 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.

And again what fire there is in the hall (sabhâ), that is the same as Anasnat Sâṅgamana: 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 Pâmsava. And whosoever knows this, thus gains all those worlds, traverses all those worlds, thinking, 'In me those gods reside.'

Now as to rendering homage to (upasthâna, lit. standing near) these (fires). When in the evening and morning (after the Agnihotra) he stands by the Âhavanîya, and sits down by it, that is the homage rendered to that (fire). And when, on stepping back to the Gârhapatya, 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 Anvâhâryapakana, and thus, in his mind, tarries near it, that is the homage rendered to that (fire).

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.

Now the Gârhapatya (householder's fire) has the sacrificer for its deity; and the Anvâhâryapakana (southern fire) has his foe for its deity: hence they should not take over that (southern fire) every day (from the Gârhapatya); and he indeed has no enemies, for whomsoever, knowing this, they do not take it over every day. Indeed, it is the Anvâhâryapakana.

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 Âhavanîya fire): thus that (southern) one is taken over in order to prevent failure on his (the sacrificer's) part.

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.

Now when it is first kindled, and there is as yet nothing but smoke, then indeed that(fire) is Rudra. And if anyone (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.

And when it burns rather brightly, then indeed that (fire) is Varuna. And if any one desires to consume food,--even as Varuna 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.

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).

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.

And when the coals are glowing intensely, then, indeed, that (fire) is the Brahman. And if anybody wishes to become endowed with holy lustre (brahmavarkasin), let him offer then: and, assuredly, he who, knowing this, offers then, obtains that food (object).

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.

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.

Now the first libation (pûrvâhuti) represents the gods, and the second (uttarâhuti) represents the men, and what remains in the ladle represents cattle.

Only a little he offers for the first libation, somewhat more for the second, and still more he leaves in the ladle.

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.

Now when Pragâpati, 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.

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.

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.

One must not, therefore, remove it (the sacrificial fire from the hearth) prematurely, for too 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.

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.

Hence it has been said by the Rishis (Rig-veda I, 89, 9), 'A hundred autumns (may there he) 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.

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.

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.

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.

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.

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.

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.

[The sacrificer] having gone round the Âhavanîya, (after entering) from the east, passes between (it and) the Gârhapatya (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 Âhavanîya and Gârhapatya, 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.

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.

The Agnihotra, truly, is the ship (that sails) heavenwards. The Âhavanîya and Gârhapatya are the two sides of that same heavenward-bound ship; and that milk-offerer is its steersman.

Now when he walks up towards the east, then he steers that (ship) eastwards towards the 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.

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.

The fire, assuredly, is Pragâpati,--and Pragâpati 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 fire altar, whosoever, knowing this, offers the Agnihotra.

Seven hundred and twenty eighties of Rik-verses (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--

Seven hundred and twenty. Thus, indeed, his Agnihotra is accomplished, year after year, with the great chant; and year after year does he obtain the great chant, whosoever, knowing this, offers the Agnihotra.

Once on a 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.

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.

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.

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 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.

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.

And again, why he should not approach (the fires). Whosoever follows either a Brâhman 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).

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, 'I 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 whole (argument) as to why one should approach (the fires).

Now that (fire) being Pragâpati,--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.

He begins to pray with the verse (Vâg. 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, ever-increasing abundance, and with that imperishable abundance he begins.

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!'

[He continues, Vâg. S. III, 12], 'Agni, the head, 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).

Thereupon the verse to Indra and Agni (Vâg. 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 Âhavanîya;--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).

[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.

'First was he founded by the founders here, the best offering priest, worthy of praise at the sacrifices; he whom Apnavâna and the Bhrigus 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.

'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.'

This is a hymn of six verses collected (from the Rik); 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.