Śatapatha Brāhmaṇa ("of a hundred paths") 4.6.8

Now the consecration-ceremony (for the sacrificial session) is a sitting down, is a session (sattra): hence they say of them, 'they sit.' And when thereafter they perform the sacrifice, then they (under)go; then he, who is the leader, leads: hence they say of them, 'they (under)go.'

The consecration-ceremony, then, is a sitting down, it is a session, it is an (under)going, it is the (under)going of a session. And when afterwards, having reached the end of the sacrifice, they rise, that is 'the rising:' hence they say of them, 'They have risen.' So much, then, for preliminary remark.

Now those who are about to consecrate themselves settle (the time and place) between them. If they intend to construct a fire-altar, they take up their (ordinary sacrificial) fires on churning-sticks and betake themselves together to where they are about to perform the animal offering to Pragâpati. Having churned (the fire), and put fire-wood on, they take out the Âhavanîya fire, and perform that animal offering to Pragâpati.

Its head they keep. If their consecration does not fall upon that same day (of the animal offering), then, taking up the fires (again) on the churning-sticks, they disperse to their several (homes) and perform the (daily) offerings.

But if their consecration falls upon that same day, then, taking up the fires (again) on the churning-sticks, they betake themselves to where they intend to perform the consecration-ceremony. The Grihapati churns (his fire) first somewhere about the centre of the hall; and one half of the others settle down south and one half north of him. Having churned (their fires), and put on fire-wood, they take one fire-brand each and betake themselves together to the Grihapati's Gârhapatya fire. Having taken out the Âhavanîya from the Grihapati's Gârhapatya, they perform the consecration-ceremony. They have one and the same Âhavanîya, but different Gârhapatyas, during the consecration and the Upasads.

Then, on whatever day their purchase (of Soma-plants) takes place, on that day he raises the Gârhapatya hearth; and on the Upavasatha day the dhishnya hearths for the others. At the time of the Vaisargina offerings, the wives come forward together and they (the sacrificers) abandon those other (Gârhapatya) fires. As soon as the Vaisargina offering has been performed,--

He leads forward the king (Soma). That Âgnîdhrîya fire has just been taken up on the support, when they take one fire-brand each (from the fire at the hall-door) and disperse to their several dhishnya hearths: 'They who do so,' said Yâgñavalkya, 'slay with those fire-brands of theirs.' This now is one way.

Then there is this second. Having taken up their fires on churning-sticks, they betake themselves to where they intend to perform the animal offering to Pragâpati. Having churned (the fire), and put on (fire-wood), they take out the Âhavanîya and perform that animal offering to Pragâpati.

Its head they keep. If their consecration does not fall upon the same day, then, taking up the fires (again) on the churning-sticks, they disperse to their several (homes), and perform (the ordinary) offerings.

But if their consecration falls upon the same day, then, taking up the fires (again) on the churning-sticks, they betake themselves to where they intend to perform the consecration-ceremony. The Grihapati churns first, and then the others churn, seated round about him, and throw each the (fire) produced by him on the Grihapati's Gârhapatya. Having taken out the Âhavanîya from the Grihapati's Gârhapatya, they perform the Dîkshâ. Theirs is the same Âhavanîya and the same Gârhapatya during the consecration and the Upasads.

Then, on whatever day their purchase (of Soma-plants) takes place, on that day he piles up the Gârhapatya hearth, and on the Upavasatha day the dhishnya hearths for the others. At the time of the Vaisargina offerings the wives come forward together; they (the sacrificers) abandon that (common Gârhapatya) fire. As soon as the Vaisargina offering has taken place,--

He leads forward the king. That Âgnîdhrîya fire has just been taken up on the support, when they take one fire-brand each and disperse to their several dhishnya hearths. But those who do it thus, raise up strife, and strife comes upon them; they become contentious, and, moreover, strife comes upon that community where they sacrifice. This is the second way.

Then there is this third. They commune with each other over the Grihapati's churning-sticks,--'What fire shall be produced therefrom, be that ours in common! what we shall gain by this sacrifice, by this animal offering, be that ours in common! In common be our good work! whosoever shall do evil, be that his alone!' Having thus spoken, the Grihapati first takes up (the fire on the churning-sticks) for himself, then he takes it up for the others, or they take it up for themselves. They betake themselves to where they intend to perform the animal offering to Pragâpati. Having churned (the fire) and put on (fire-wood), they take out the Âhavanîya and perform that animal offering to Pragâpati.

Its head they keep. If their consecration does not fall on the same day, then, taking up (again) the fires on the churning-sticks, they disperse to their several (homes), and perform (the ordinary) offerings.

But if their consecration falls on the same day, they commune with each other over the Grihapati's churning-sticks,--'What fire shall be produced therefrom, be that ours in common! what we shall gain by this sacrifice, by this session, be that ours in common! In common be our good work! Whosoever shall do evil, be that his alone!' Having thus spoken, the Grihapati first takes up (the fire) on the churning-sticks for himself, then he takes it up for the others, or they take it up for themselves. They betake themselves to where they intend to perform the consecration-ceremony. Having churned (the fire) and put on (fire-wood), they take out the Âhavanîya and perform the consecration-ceremony. Theirs is the same Âhavanîya and the same Gârhapatya during the consecration and the Upasads.

And on whatever day their purchase (of Soma-plants) takes place, on that day he piles up the Gârhapatya hearth, and on the Upavasatha day the dhishnya hearths for the others. At the time of the Vaisargina offerings the wives come forward together; and they (the sacrificers) abandon that (Gârhapatya) fire. As soon as the Vaisargina offering has been performed,

He leads forward the king. That Âgnîdhrîya fire has just been taken up on the support, when they take one fire-brand each and disperse to their several dhishnya hearths. Thus is this done, and not (left) undone. The reason why they have different dhishnyas, is that there may be wider space for moving about; and why they have different purodâsas, is that more sacrificial food may be left over for completeness.

Now then the sacrificial session is explained, whereby the gods quickly drove out evil, and gained the supreme authority which they now wield: having one Grihapati, one purodâsa, one dhishnya, they quickly drove out mischief and quickly were born again. And in like manner will these (sacrificers), by having one Grihapati, one purodâsa, one dhishnya, quickly drive out evil and be born again.

Now, in that former case, there is a hall with the roof-beams running from south to north,--that is human practice. There are one and the same Âhavanîya, and different Gârhapatyas--that is dissimilar. On the Grihapati's Gârhapatya they perform the Patnîsamyâgas with the tail (of the victim), and the others sit offering in response with ghee--that is dissimilar:

But here there is a hall with the roof-beams running from west to east: that is as with the gods. There are the same Âhavanîya, the same Gârhapatya, and the same Âgnîdhrîya: thus this sacrificial session is successful, even as the one day's Soma-sacrifice was successful, there is no failure for it. Its course is one and the same in everything except the dhishnyas.

If they cannot get brown Dûb plants, he may also press any kind of yellow Kusa plants. In that case let him also give one cow; and, when he comes out of the purificatory bath, let him again become consecrated, for the atonement for that (use of plants other than Soma) is a second sacrifice. So much then as to those robbed of their Soma.