Śatapatha Brāhmaṇa ("of a hundred paths") 6.6.1

Many are the oblations, in the building of the fire-altar, as well as at any other (special ceremony) than the building of the fire-altar. For there are supernumerary rites,--supernumerary are those which are (performed) over and above another rite: of these are the building of the altar (Agnikityâ), the Râgasûya, the Vâgapeya, and the Asvamedha; and because they are over and above the other (normal) rites, therefore they are supernumerary.

A cake on eleven potsherds to Agni and Vishnu,--that is the initiation (offering) of the (Soma) sacrifice;--one on twelve potsherds to Vaisvânara, and a pap to the Âdityas,--these two belong to Agni.

Now were he to prepare only the one for Agni and Vishnu, and not the other two oblations, then only the initiation (offering) of the (Soma) sacrifice would be performed, and not those of Agni (the fire-altar); and were he to prepare only the other two oblations, and not the one to Agni and Vishnu, only the initiation (offering) of Agni would be performed, and not that of the sacrifice.

He prepares both that of the sacrifice, and those of Agni, for this rite is both a rite of sacrifice, and a rite of fire: first (comes) that of the sacrifice, and then that of the fire, for the rite of the fire is an accessory rite.

Now as regards that (cake) for Agni and Vishnu, its mystic import is the same as what is (implied) in a preparatory ceremony. And the (cake) on twelve potsherds for Vaisvânara is for the obtainment of all the fires, Vaisvânara being all the fires;--it is one of twelve potsherds, for twelve months are a year, and Vaisvânara is the year.

And, again, as to why he prepares one for Vaisvânara,--it is because he is about to produce Agni as Vaisvânara (belonging, or dear to, all men): in the initiation offering he first pours him forth as seed, and whatlike the seed is that is poured into the womb, suchlike is (the child) born therefrom; and inasmuch as he now pours forth that (Agni) Vaisvânara as seed, therefore he is born hereafter as Vaisvânara.

And why he prepares those two (other) oblations,--Vaisvânara is the ruling power, and that Âditya pap is the people: he thus makes both the ruling power and the people. The Vaisvânara (cake) he prepares first, and having thereby made the ruling power, he makes the people.

That (Vaisvânara cake) is one single (oblation), having one single deity: he thus makes the ruling power to be concentrated in one (person), and excellence to be concentrated in one. The other, the pap, has many deities, for the pap is a multiplicity of rite-grains, and those Âdityas are a multiplicity of gods: he thus bestows multiplicity on the people. Thus much as to the deities.

Now as regards the self (or body of Agni). The Vaisvânara (cake) is the head, and that Âditya pap is the body: he thus makes both the head and the body. The Vaisvânara (cake) he prepares first; and having thereby made the head, he then makes the body.

That (Vaisvânara cake) is one single (oblation), for the head is, as it were, one only; and the other, the pap, has many deities, for that pap is a multiplicity of rice-grains, and this body is a multiplicity of limbs: he thus bestows on the body a multiplicity of limbs.

That (pap) is (prepared) on ghee, for the Âdityas are consumers of ghee: he thus gratifies them, each by his own share, by his own liquor. These offerings are (made) silently, for here in the sacrifice there is seed, and silently seed is infused.

He then offers the Audgrabhana (libations), for by the Audgrabhanas (elevatory libations) the gods raised themselves from this world to the heavenly world: and inasmuch as (thereby) they raised themselves (ud-grabh), they are called 'audgrabhana;'--and in like manner does the Sacrificer, by means of the Audgrabhanas, now raise himself from this world to the heavenly world.

There are many of these, in the building of the fire-altar as well as at any other (special ceremony): the significance of this has been told. They are of both kinds: (the significance) of this has been told;--first those of the sacrifice, and then those of the fire: (the significance) of this also has been told.

He offers five of the sacrifice,--the sacrifice is fivefold: as great as the sacrifice is, as great as is its measure, by so much he thus pours it forth as seed. Seven (libations) of the fire,--the fire(-altar) consists of seven layers; seven seasons are a year, and Agni is the year: as great as Agni is, as great as is his measure, by so much he thus pours him forth as seed. Those two kinds (of libations) amount to twelve,--twelve months are a year, and Agni is the year: as great as Agni is, as great as is his measure, so great does this become.

He offers, with (Vâg. S. XI, 66-67), 'The Purpose, Agni, the Impulse, hail!'--from purpose, indeed, this sacred rite originated at first, and he now impels (yokes, uses) it for this rite.

'Mind, Wisdom, Agni, the Impulse, hail!'--from the mind indeed this sacred rite originated at first, and he now impels it for this rite.

'Thought, knowledge, Agni, the Impulse, hail!'--from thought, indeed, this sacred rite originated at first, and he now impels it for this rite.

'The distinction of Speech, Agni, the Impulse, hail!'--from speech, indeed, this sacred rite originated at first, and he now impels it for this rite.

'To Pragâpati, to Manu, hail!'--Mann, forsooth, is Pragâpati, for he thought out (man) all this (universe); and Pragâpati, indeed, of old performed this rite, and he now makes use of him for this rite.

'To Agni Vaisvânara, hail!'--Agni Vaisvânara, doubtless, is the year; and the year, indeed, of old performed this rite; and he now makes use thereof for this rite.

He then offers the one to Savitri, for Savitri, indeed, of old performed this rite, and he now makes use of him for this rite,--(Vâg. S. XI, 67; Rik S. V, 50, 1), 'Every mortal would choose the friendship of the divine Guide; every one craves riches, and would have glory for him to prosper, hail!' He who chooses the friendship of the god Savitri, chooses both glory and prosperity; and he who performs this rite, indeed chooses his friendship.

Now some offer these Audgrabhana libations into the fire-pan itself, saying, 'These, surely, are offered for (special) objects of desire, and that fire-pan is the Sacrificer's self: we thus secure for the Sacrificer's self all his objects of desire.' Let him not do so; for the fire which is kindled (in the fire-pan) is the essence of the completed sacrifice and of those libations, and when he puts the fire-pan on the fire, after the sacrifice has been completed and the Audgrabhanas offered, then the sacrifice mounts it (the pan), and it bears the sacrifice: let him, therefore, put the fire-pan on the fire only after the sacrifice is complete, and the Audgrabhanas have been offered.

It is covered with a layer of Muñga grass, just for the purpose that it may blaze up. And as to why it is with a layer of Muñga grass, (it is done) to avoid injury, for that Muñga grass is a womb, and the womb does not injure the child; for he who is born, is born from a womb: 'May he (Agni), when he is born, be born from the womb,' thus he thinks.

Inside there is a layer of hemp, just for the purpose that it may blaze up. And as to its being a layer of hemp,--the inner membrane (amnion) of the womb from which Pragâpati was born consists of flax, and the outer membrane (chorion) of hemp: hence the latter is foul-smelling, for it is the outer membrane of the embryo. [It is so used] to avoid injury, for the outer membrane does not injure the embryo; and it is from the outer membrane of the embryo that he who is born is born: 'May he (Agni), when he is born, be born from the outer membrane of the embryo!' thus he thinks.