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History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v3.c47.s1: Agnyādheya

History of Dharmaśāstra (Ancient and Mediaeval Religious and Civil Law in India) v3.c47.s1

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Agnyādheya

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²²³⁵ For the treatment of *agnyādheya* vide Tai. Br. I. 1. 2-10, I. 2. 1, Śat. Br. II. 1 and 2; Āśv. II. 1. 9 ff, Āp. V. 1-22, Kāt. IV. 7-10, Baud, II. 6-21.

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Gaut. (VIII. 20-21) enumerates seven *haviryajñas* and seven *somasaṁsthās*. Agnyādheya is the first of the seven *haviryajñas*. Agnyādheya is the same as agnyādhāna. It is an *iṣṭi*, which word means 'a sacrifice performed by a sacrificer and his wife with the help of four priests' (vide above note 2228). The details of a model iṣṭi are given later on under darśapūrṇamāsa. Agnyādheya occupies two days, the first day called *upavasatha* being taken up by preliminary matters and the 2nd with performance of the main rites. There are two times for the performance of agnyādheya. It may be done on one of the seven nakṣatras, viz., Kṛttikā, Rohiṇī, Mṛgaśīrṣa, Pūrvā Phālgunī, Uttarā Phālgunī, Viśākhā, Uttarā Bhādrapadā. Āp. adds other nakṣatras viz. Hasta, Citrā and states the several appropriate nakṣatras when the sacrificer desires certain results (V. 3. 3–14). According to Śat. Br. II. 1. 2. 17 and Āp. V. 3. 13 a kṣatriya should consecrate sacred fires on the Citrā nakṣatra. Or agnyādheya may be done on a parva day in spring by a brāhmaṇa, in summer, in the rainy season and autumn respectively by a kṣatriya, a vaiśya and an upakruṣṭa (for the latter vide p. 74 above). But even when choosing the season, one must have regard to the seven nakṣatras specified above. Āp. states that the setting up of the fires may take place on Full moon or New moon day and that *hemanta* or *śarad* is the proper season for a vaiśya, the rainy season for a rathakāra (carpenter) or all the varṇas may first consecrate the fires in *śiśira* (Āp. V. 3. 17–20). Vide Jai. II. 3–4 about the meaning of the Vedic passage 'a brāhmaṇa should set up fires in spring' (Tai. Br. I. 1. 2). The Śat. Br. (III. 1. 2. 19) appears to condemn the setting up of fires by reliance on nakṣatras and recommends (XI. 1. 1. 7) that agnyādhāna should be performed on the New moon of Vaiśākha on which there is Rohiṇī nakṣatra. In case of difficulty one may perform agnyādhéya in any season and if one has resolved upon performing a soma sacrifice one need not stop to consider the season or nakṣatra. The man who wants to perform agnyādheya must not be too young nor too old (vide p. 979 above).

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Agnyādheya means the placing of burning coals for the generation of the gārhapatya and other fires at a particular time and place by a particular person to the accompaniment of certain mantras.²²³⁶ Agnyādheya comprehends the several acts from the bringing of the *araṇis* (two wooden logs) to the offering of pūrṇāhuti. When this last takes place the person who engages in the rites attains the position of an āhitāgni (one who has consecrated the sacred Vedic fires). Agnyādhāna is meant for all sacrificial rites and not merely for enabling a man to perform darśapūrṇamāseṣṭi (Jai. III. 6. 14–15, XI. 3. 2). The sacrificer should bring home through the adhvaryu priest two araṇis from an aśvattha tree that grows inside a śamī tree with the mantra '*yo aśvatthaḥ śamī-garbhaḥ*' (Āśv. II. 1. 17). The branch to be cut must be one on the east or north side of the tree and its foliage must be turned towards the east or north. When the branch falls on the ground the portion of it that touches the ground should be used for making the lower *araṇi*. Two araṇis (logs of the branch) should be cut off, planed and formed into rectangular pieces and they should be allowed to become dry. In the lower araṇi there is a spot called *devayoni* (the place of origin of the god i. e. fire) which is 8 and 12 aṅgulas from the two ends of the lower araṇi (of 24 aṅgulas) where by means of a drill inserted in the upper araṇi fire is produced by attrition. According to Baud. each araṇi is 16 aṅgulas long, twelve in breadth and 4 in height, while according to Kāt. (as quoted in com. on Āp.) it is 24 aṅgulas long. According to Āp. (V. 1. 3) the aśvattha may not be growing inside a śamī tree. The two araṇis are invoked (abhimantraṇa) with the formula 'aśvatthād...dhehi āyur-yajamāne' (Tai. Br. I. 2. 1.) and the adhvaryu brings together on the altar (vedi) seven items that are earthy and seven items that are of wood or five of each or 8 earthy items (if those of wood are seven). The eight earthy items are: sand, saltish earth, the earth from a hole infested by mice, the earth from an ant-hill, the clay (sūda) from the bottom of a reservior of water that never dries up, earth that is struck by wild boars, pebbles, gold (Āp. V. 1. 4 ff.) with mantras appropriate²²³⁷ to each. The seven wooden items are: (parts of) aśvattha, udumbara, parṇa (palāśa), śamī, vikaṅkaṭa, a tree struck by lightning (or by wind or cold) and a lotus-leaf. Baud. II. 12 enumerates these somewhat differently. The sacrificer prepares a raised place for worship (devayajana)²²³⁸ sloping towards the east with the mantra 'uddhanyamānamasya' (Tai. Br. I. 2. 1), sprinkles it with water to the accompaniment of the mantra 'śam no devīr' (Ṛg. X. 9. 4=Tai. Br. I. 2. 1), and constructs a shed having the end of the principal bamboo or ridge turned northwards or eastwards. Beneath the middle of the ridge of the hut towards one end is the place (*āyatana*) meant for the gārhapatya fire; the place of the āhavanīya fire is to the east of the gārhapatya at a distance of eight prakramas²²³⁹ for a brāhmaṇa, eleven and twelve for a kṣatriya and vaiśya respectively or all may have it 24 steps (*pada*) or at a distance found by the eye to approximate to the distances stated (without actual measurement). The place for the dakṣiṇāgni is near the gārhapatya to the south-east after a third of the distance between the gārhapatya and āhavanīya. There are to be separate sheds for the āhavanīya fire and the gārhapatya in elaborate sacrifices but for the ordinary sacrifices like darśapūrṇamāsa one shed only is usually constructed which houses all the three fires. It is laid down that only Vedic rites are to be performed with the three fires, and that they were not to be used for ordinary cooking or for secular purposes (vide Jaimini XII. 2. 1–7). The sabhya fire is to be established in front of the āhavanīya in the gambling hall and the āvasathya fire is in a shed (for guests) to the east of the sabhya.²²⁴⁰

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²²³⁶ नारायण on आश्व. श्रौ. II. 1. 9. explains 'विशिष्टकाले विशिष्टदेशे विशिष्टपुरुषेण विशिष्टैर्मन्त्रैर्गाहपत्याद्यग्न्युत्पत्त्यर्थं यदङ्गाराणां निधानं तदग्न्याधेयमुच्यते । अग्नीनामाधेयमन्वाधेयं तत्कर्तव्यमित्यर्थः ।'.

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²²³⁷ In Tai. Br. I. 2. 1 occur most of the mantras referred to by Āp. under agnyādheya.

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²²³⁸ Several rules are laid down about the choosing of the place of worship (devayajana) in Śat. Br. III. 1. 1, Ait. Br. I. 3, Drāhyāyaṇa Śr. I. 1. 14–19 &c. It should be the highest place and in its vicinity there should be no spot which is on a higher level than it, it should be even and firm and incline towards the east or north, being a little higher in the south. It should have many plants growing on it and in front of it there should be water (a well &c.) or a large tree or a public road. The Śat. Br. III. 1. 1. 5 emphasizes that if one secures learned and skilful priests it does not matter what kind of sacrificial ground one selects. The Ait. Br. I. 3 requires that the dīkṣita is to walk about and sit usually in the devayajana, and he must not leave it at all at sunrise, sunset and when priests are engaged in āśrāvaṇa (saying 'O śrāvaya'). Vide Sāyaṇa on Tai. S. I. 2. 1 for yajñaśālā and com. on Kāt. VII. 1. 19–24 for the same. The yajñaśālā is called 'dīkṣitavimita' in the Ait. Br. I. 3 and it is the same as prācīnavamśa-śālā. Iṣṭis are performed in the prācīnavamśa-śālā, but the Uttaravedi required in animal, soma and some other sacrifices is outside it. Further rules are given under Agniṣṭoma.

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²²³⁹ According to the com. on Āp. V. 4. 3 a *prakrama* is equal to two or three *padas*, a *pada* being 15 aṅgulas (Baud.) or 12 aṅgulas (Kāt.). But the com. on Kāt. VIII. 3. 14 says that a pada is equal to two prakramas. The gārhapatya was also called prājahita (vide Jaimini XII. 1. 13) and the Dakṣiṇāgni was called anvāhāryapacana, because on it was cooked the boiled rice with which piṇḍa-pitṛyajña was performed on the new moon. Vide Manu III. 123, Tai. Br. I. 1. 10 and 'दक्षिणाग्नावन्वाहार्यं पचति' quoted by शबर on जै. XII. 2. 3.

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²²⁴⁰ The com. on Āp. V. 17. 1 notices divergent views about sabhya and āvasathya fires, some holding that these were not to be established at all, others holding that they are optional, while Āp. makes them obligatory.

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The sacrificer gets the hair on the head and face shaved, pares his nails and then bathes; the wife also does the same except shaving the hair on the head. The husband and wife are to establish fires after wearing two silken garments each, which are to be given up to the adhvaryu at the time of distributing dakṣiṇā (after the rite of agnyādheya is finished). The sacrificer should perform the *saṁkalpa* (words indicating resolve) of performing agnyādheya and choose his priests (ṛtvig-varaṇa)

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by touching their hands with appropriate mantras and offer them madhuparka (vide Āp. X. 1. 13-14 for the mantras ‘agnir-me hotā &c.). In the afternoon or when the sun is over the trees the adhvaryu should fetch a portion of fire from the aupāsana (gṛhya fire) and kindle a fire called brāhmaudanika (one prepared for brahmaudana)²²⁴¹ to the west of the place for the gārhapatya or he may take up the whole of the aupāsana fire (of the yajamāna) or he may generate fire by attrition. He should prepare a sthaṇḍila (an altar of sand &c.) and should draw thereon three lines from west to east and three lines from south to north and should sprinkle water on the sthaṇḍila and then he should bring burning coals from the aupāsana fire and place them on the lines so drawn. If he takes up the whole of the aupāsana fire, then he should take on two leaves of udumbara a cake of barley flour and another of rice and should throw on the place of the brāhmaudanika fire the barley cake to the west and the rice cake to the east and then establish the fire thereon. The adhvaryu puts apart at night to the west of the brāhmaudanika fire on the red hide of a bull having the neck part to the east and the hair outside or on a bamboo utensil four dishfuls of rice²²⁴² grains after repeating the mantra ‘devasya’ and with the words ‘I set apart what is pleasing to prāṇa that is brahman,’ which are repeated four times (with prāṇa, apāna, vyāna and lastly with brahman only) or he may do so silently. He cooks the grains (of rice or barley) in four vessels filled with water, he does not cleanse the rice grains with his hand after pouring them into the water, nor does he drain off the water while cooking; some cook the grains in milk. From the cooked food (the brahmaudana) he takes some in a spoon (darvī) and offers it into (the brahmaudanika) fire with the mantra ‘pra vedhase kavaye’ (Ṛg. V. 15. 1 = Tai. Br. I. 2. 1). He should say ‘this is for Brahman; not mine.’ Having put the cooked food separately into four dishes and pouring plenty of ghee over it, the sacrificer draws the plates over the ground towards the priests without letting them go and brings them near the four priests who are descendants of illustrious sages. The remaining portion of the brahmaudana is drawn out of the pots, the rest of the clarified butter is poured over it and three samidhs of a citriya²²⁴³ aśvattha that are wet (not dry), that are a span in length and have on them their leaves and fruits are dipped therein and turned about therein with a mantra and then they are put on the fire to the accompaniment of three gāyatrīs (addressed to Agni) for brāhmaṇas, three Triṣṭubhs for kṣatriyas and three Jagatīs for vaiśyas (the verses are set out in Āp. V. 6. 3).

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²²⁴¹ The reason why ब्रह्मोदन is so called is given by Sāyaṇa on Tai. Br. I. 1. 9 ‘ब्रह्माणे देवमुद्दिश्य होमार्थं ब्राह्मणानामृत्विजां च प्राशनार्थं च पच्यमान ओदनो ब्रह्मोदनः’.

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²²⁴² The putting apart of grains from a large receptacle on to a smaller receptacle for use in sacrifice later on is called *nirvāpa*.

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²²⁴³ The Tai. Br. (I. 1. 9.) employs the words ‘citriyāśvattha-syādadhati’ and Sāyaṇa explains ‘अश्वत्थग्रामोऽश्वत्थचित्रक इत्युच्यते । योऽश्वत्थो ग्रामाद्बहिर्भूतस्तदीयाः समिध आदध्यात् ।.’

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When the samidhs are offered into fire he (sacrificer) gives three heifers to the adhvaryu and a similar number to each of the brāhmaṇas who eat the brahmaudana. This brahmaudana along with the gifts of heifers and offering of samidhs may be performed daily for one year before the date of agnyādhāna. These samidhs must be offered by everyone intending to set up the three sacred fires 12 days, three days, two days or a day before the day of *agnyādheya*. He (sacrificer) has to keep certain observances viz. he does not partake of flesh, does not cohabit, others do not take away fire from his house; he subsists (for three days) only on milk or on boiled rice, he has to speak the truth and to avoid sleeping on a cot. If for some reason the sacrificer is unable to perform agnyādheya in a year (or 12 days &c.) from the time he offered brahmaudana he should again cook brahmaudana, offer the samidhs and then should perform agnyādhāna when he can do so.²²⁴⁴ On the night previous to the day of agnyādhāna the adhvaryu (according to Bharadvāja, all the priests) keeps certain observances viz. he does not eat flesh nor does he approach his wife.

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²²⁴⁴ The Tai. Br.. I. 1. 9 says ‘ब्रह्मौदनं पचति’ ... प्राश्नन्ति ब्राह्मणा ओदनम् । ... पर्याने संवत्सरे नोपनमेत्समिधः पुनरादध्यात् ।’.

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On that night a goat having dark spots on its skin is tied towards the north of the place for the gārhapatya fire with a mantra ‘prajā’ agne &c.’. The yajamāna observes a vow of silence on that night and people keep him awake that night by playing upon a lute and a flute (but there is an option viz. he may not keep awake nor observe silence). The sacrificer remains awake the whole of that night placing pieces of wood on the brāhmaudanika fire with the verse ‘śalkair-agnim &c.’ (but if he does not keep awake he heaps on the fire logs of wood at one time and then goes to sleep).²²⁴⁵ At day-break the adhvaryu heats the two araṇis against that fire with two verses 'jātavedo bhuvanasya &c.' and 'ayam te yonir-ṛtviyaḥ' (both in Tai. Br. I. 2. 1). Then the brāhmaudanika fire is extinguished, the two araṇis are invoked with the verse 'agni rakṣāṁsi' and the yajamāna keeps waiting for the araṇis that are brought with the verse 'mahī viśpatnī.' The adhvaryu hands over the araṇis to the sacrificer with the verse 'dohyā ca te', who receives them with a verse and immediately invokes them with two verses. Both (adhvaryu and yajamāna) repeat in a low voice the formula 'mayi gṛhṇāmyagre &c.'. The adhvaryu arranges the place for the gārhapatya with the verse 'apeta vīta' and sprinkles it with water with 'śaṁ no devīr.' He does the same for the places (āyatanas) of the dakṣiṇa fire (to the south-east) and of āhavanīya, sabhya and āvasathya fires. Even since ancient times there have been agnihotrins who did not set up the sabhya and āvasathya fires. Half of the sand (that has already been brought among the sambhāras) is divided into two parts, one (i. e. ¼ of the whole heap) being scattered over the place of the gārhapatya and the other (¼) over the place of the dakṣiṇāgni. The other half of the sand heap is divided into three parts each of which is scattered in the places of the other three, āhavanīya, sabhya and āvasathya (but if no sabhya nor āvasathya is to be kept then the half is entirely scattered over the āhavanīya place). In the same way the other earthy materials are placed over the places of the fires with appropriate mantras. After he places the lime stones or pebbles on the various places he brings to his mind his enemy. Then he spreads the various materials on the fire places and after mixing together the materials of wood to the accompaniment of two mantras he scatters them just as he scattered the sand (after dividing them as stated above). He casts to the north over the materials a piece of gold on the place of the gārhapatya²²⁴⁶ and invokes it with a mantra and assigns at a distance a piece of silver for his enemy or throws it into water if he has no enemy. The same process (of casting a golden piece) is followed as to the places of the other fires. He removes the ashes of the brāhmaudanika fire (that has been extinguished as stated already) and in its place deposits the two araṇis from which he produces fire by drilling. When the first rays of the sun spread in the sky (i. e. before the sun's disc is seen, but the eastern horizon is lit up by rays) he places the upper araṇi on the lower one to the accompaniment of the 'daśa-hotṛ'²²⁴⁷ formulae. While generation of fire by attrition is proceeding a white or red horse from whose eyes no water drops (i. e. who is not blear-eyed) and whose knee is dark (or any horse with full testicles) is kept present and a sāman of Śakti Sāṅkṛti is sung; when smoke rises a sāman of Gāthina Kauśika is sung and also the verse 'araṇyor-nihito' (Ṛg. III. 29. 2).

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²²⁴⁵ Tai. Br. I. 1. 9 has 'शल्कैस्तां रात्रिमिन्धिन्धीत। तस्मिन्नुपव्युषसमरणी निदध्यात्। Most of the mantras required here occur in Tai. Br. I. 2. 1.

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²²⁴⁶ Though gold is among the earthy materials, it was not dealt with while the other earthy things were being divided.

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²²⁴⁷ The daśa hotāraḥ are the ten sentences occurring in Tai. Ā. III. 1. viz. ओं चित्तिः सुक्। चित्तमाज्यम्। वाग्वेश्दिः। आधीतं बर्हिः। केतो अग्निः। विज्ञातमग्निः। वाक्पतिर्होता। मन उपवक्ता। प्राणो हविः। सामाऽध्वर्युः। Vide Ait. Br. 24. 6 for the ten in a different order. It should be noted that here ten things connected with the human body are identified with ten things connected with *homa*.

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He (the adhvaryu) invokes the fire with the mantra 'upāvaroha jātavedaḥ' (Tai. Br. II. 5. 8) the moment it is produced. Then the adhvaryu makes the sacrificer recite the *catur-hotṛ* (mantras)²²⁴⁸ and invokes the fire when kindled with the mantra 'ajannagniḥ'. When the fire is produced the yajamāna bestows on the adhvaryu the most desirable fee (i. e. a cow), which he accepts with a mantra. After the fire is produced, the yajamāna breathes over it with the formula 'prajāpatistvā' (Tai. S. IV. 2. 9. 1). The adhvaryu holds over the fire his folded hands turned downwards with a verse, makes it blaze forth by means of fuel-sticks with the words 'samrāḍasi' (Tai. S. IV. 3. 6. 2), holds it in his folded hands turned upwards, sits down on a seat and while the Rathantara and Yajñāyajñīya sāmans are being chanted, he establishes the gārhapatya fire on the *sambhāras* (the earthy and wooden materials scattered as above) by repeating certain mantras according as the sacrificer has a certain gotra²²⁴⁹ (or pravara) and the first vyāhṛti (i. e. bhūḥ) or the first two vyāhṛtis (bhūḥ, bhuvaḥ), the first two Sarparājñī formulæ and the first of the Gharmaśiras texts. The formula for establishing the gārhapatya according to the gotra is stated in note 2249. When establishing the gārhapatya on the sambhāras the adhvaryu further repeats certain mantras (given in Āp. Śr. V. 12. 2) and then the yajamāna invokes the fires with the mantra 'sugārhapatyo' (Tai. Br. I. 2. 1) a nd the adhvaryu makes the yajamāna repeat the Gharmaśiras formulæ. The adhvaryu strews darbhas round the gārhapatya (i. e. he does paristaraṇa).

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²²⁴⁸ The *catur-hotṛs* are the mantras in Tai. Ā. III. 1-5 commencing with 'cittiḥ sruk'. Vide also Tai. Br. III. 12. 5 and note 904 The Ait. Br. 24. 4 says 'देवा॒नां वा ए॒तद्य॒ज्ञियं॒ गुह्यं॒ नाम यच्चतुर्होतारः'. The daśahotṛ mantras in the preceding note are only a portion of the catur hotṛ (vide Sāyaṇa on Tai. Br. III. 12. 5). In the Tai. Br. I. 1. 8 it is said रथन्तरमभिगायते गार्हपत्य आधीयमाने। ... ... वामदेव्यमभिगायत उद्गुध्रियमाणे। ... ... बृहदभिगायत आहवनीय आधीयमाने।

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²²⁴⁹ When the sacrificer is a Bhārgava the formula is भृगूणां त्वा देवानां व्रतेनादधामीति भार्गवस्यादध्यात्. If he is an Āṅgirasa or any brāhmaṇa who is not a Bhārgava or Āṅgirasa the formulæ are respectively अङ्गिरसां त्वा &c. and आदित्यानां त्वा. In the case of a king, a kṣatriya, a vaiśya or a rathakāra sacrificer the formulæ respectively are वरुणस्य त्वा राज्ञो व्रतपते ... दधामि, इन्द्रस्य त्वेन्द्रियेण व्रतपते...दधामि, मनोस्त्वा ग्रामण्यो व्रतपते ... दधामि, ऋभूणां त्वा देवानां &c. Vide तै. ब्रा. I. 1. 4. for the mantras भृगूणां त्वा &c. The सर्पराज्ञी formulæ are भूमिर्भूम्ना द्यौर्वरिणाम्तरिक्षं महित्वा उपस्थे ते देव्यदितेऽग्निमन्नादायादधे। &c. in तै. सं. I. 5. 3 and in I. 5. 4 it is stated सर्पा वै जीर्यन्तोऽमन्यन्त स एतं कसर्णीरः काद्रवेयो मन्त्रमपश्यत् ... ... सर्पराज्ञियाऋग्भिर्गार्हपत्यमादधाति &c. सत्याषाढ says (III. 4) 'भूमिर्भूम्नेति चतस्रः सर्पराज्ञियः.' The formulæ called *gharmaśirāṁsi* are set out in Āp. Śr. V. 12. 1 and Satyāṣāḍha III. 4. They occur in तै. ब्रा. I. 1. 7 and are : घर्मः शिरस्तद्वयमग्निः सं प्रियः पशुभिर्भुवत् । छर्दिस्तोकाय तनयाय यच्छ ॥ वातः प्राणस्तद्वयमग्निः सं प्रियः पशुभिर्भुवत् । स्वदितं तोकाय तनयाय पितुं पच ॥ अर्कश्चक्षुस्तदसौ सूर्यस्तद्वयमग्निः सं प्रियः पशुभिर्भुवत् । यत्ते शुक्रं शुक्रं वर्चः शुक्ला तनूः शुक्लं ज्योतिरजस्रं तेन मे दीदिहि तेन त्वादधेऽग्निनाग्ने ब्रह्मणा ॥. Out of these घर्मः ... ... यच्छ is repeated when establishing गार्हपत्य, वातः प्राण ... ... पच, when establishing अन्वाहार्यपचन ('दक्षिणाग्नि) and अर्कश्चक्षु ...... ब्रह्मणा when establishing आहवनीय. Vide तै. ब्रा. I. 1. 8 for this. The Gārhapatya mound is circular, that of the Āhavanīya is square and that of the Dakṣiṇāgni is semi-circular. All three are about one square aratni in area.

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The procedure for establishing the āhavanīya is to be so arranged that the fire is actually established when half of the sun's disc rises above the eastern horizon. The adhvaryu lights fuel-sticks on the gārhapatya for being carried forward and he takes in a vessel the sand on which fire would be supported to the accompaniment of four verses. Then while carrying the fire, he raises a little the kindled bundle of fuel-sticks and holds the fire on the sand. Then the adhvaryu makes the yajamāna repéat in the right ear of the horse the Agnitanū formulæ (set out in Āp. Śr. V. 13. 7), holds the fire for some time and then lays it down in the place for the āhavanīya.

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The Āgnīdhra priest then brings domestic fire or produces fire by attrition, sits down with his knees raised up, and establishes the dakṣiṇāgni, while the Yajñāyajñīya sāman is being chanted and follows the procedure of repeating formulæ according to the gotra (as above) and repeats the 2nd vyāhṛti (bhuvaḥ), the three Sarparājñī formulæ and the 2nd Gharma-śiras (viz. the verse 'vātaḥ ......... paca'). After repeating several other formulæ (as in Āp. Śr. V. 13. 8) he sets down dakṣiṇa fire on the *sambhāras*.

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The fire brought for establishing²²⁵⁰ dakṣiṇa fire may be fetched from the house of a brāhmaṇa, a kṣatriya, a vaiśya or a śūdra who is extremely prosperous like an asura (if the sacrificer desires prosperity), but he should thereafter never eat at that man's house; or (according to Baud. Śr. II. 17) it may be brought from the gārhapatya fire or according to Āśv. from the house of a vaiśya or of any rich man or it may be produced by attrition.

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²²⁵⁰ अपि वा गार्हपत्यादेवाम्वाहार्यपचनमादधाति। बौ. श्रौ. II. 17; उत्सर्गैऽपराह्णे दक्षिणाग्निमागीय विद्द्रुकुलाद्वित्तवतो वैकयोनय इत्येके क्रियमाणं वा प्रज्वलत्यारणिसन्तं वा मधित्वा गार्हपत्यादाहवनीयं ज्वलन्तमुद्धरेत्। आश्व. श्रौ. I. 2. 1.

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When the āhavanīya fire is being taken (in a vessel) from the gārhapatya the Vāmadevya is chanted and they proceed towards the east preceded by the horse,²²⁵¹ repeating three mantras. To the south of the *vihāra* the brahmā priest makes a chariot or a chariot wheel move up till three revolutions of the wheel take place (six times for an enemy). A third part of the distance (between the gārhapatya and the place for āhavanīya) the fire is carried at the height of the knee, the 2nd third at the height of the navel, the last third at the height of the mouth. No one is to come between the sun and the fire. He takes the fire with both his hands stretched to the right. In the middle of the distance the yajamāna gives a gift to the priest. In the middle of the distance the adhvaryu puts down a piece of gold and then crosses over it with the mantra 'nākosi.' The adhvaryu makes the horse that faces the east go over the sambhāras to their north with its right hoof placed in such a way that the live coals of the fire when established would fall on the foot-print made by the horse and making the horse turn to its right he again makes the horse go over the sambhāras with a formula 'yadakrandaḥ' (Ṛg. I. 163. 1). The horse is held facing the west to the east of the place for the āhavanīya. The horse must be young and according to Paiṅgyāyani Brāhmaṇa a young bull may do (if a horse is not available). According to the Bahvṛca Brāhmaṇa the (āhavanīya) fire should be established on the footmark of an animal called Kamaṇḍalu or of a goat (according to Vājasaneyaka). Then the sacrificer mutters auspicious formulæ²²⁵² and sends to his enemy (a curse) with the formula 'go to him, O fire, with thy terrible forms.' Having invoked the fire with the verse 'Yad-idam divaḥ' (Tai. Br. I. 2. 1) he turning his face to the west and standing to the east establishes the āhavanīya fire. The āhavanīya is laid down upon the sambhāras when the Bṛhat Sāman, the Śyaita, Vāravantīya and Yajñāyajñīya are being chanted, and the procedure of repeating consecrating mantras according to gotra is being followed, when all the vyāhṛtis, all the Sarpa-rājñī mantras, the third Gharmaśiras formula and certain other verses are recited.²²⁵³ The sacrificer invokes the āhavanīya when it is being established with the formula 'ānaśe &c.' (which occurs in Tai. Br. I. 1. 7) and he follows the priest (whether adhvaryu or āgnīdhra) in repeating the various vyāhṛtis, the Sarparājñī verses and the Gharmaśiras formulæ. The fire when established should be propitiated with clarified butter and plants (i. e. fuel-sticks) after repeating certain formulæ (set out in Āp. V. 16. 4). The sāmans are sung by the brahmā priest in Agnyādheya (and there is no udgātṛ priest).²²⁵⁴

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²²⁵¹ Vide Tai. Br. I. 1. 7 for the mantra प्राचीमनुप्रदिशं (which is mentioned in Āp. V. 14. 5) and the words प्राञ्चोऽश्वप्रथम्रा अभिमव्रजन्ति. Tai. Br. I. 1. 7 has the words यजमानः शिवा जपति and the verses ये ते &c. (set out in Āp. V. 15. 2).

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²²⁵³ The verses 'abhi tvā śūra' (Ṛg. VII. 32. 22), 'kayā naścitra' (Ṛg. IV. 31. 1), 'tvām-iddhi havāmahe' (Ṛg. VI. 46. 1), 'aśvaṃ na tvā vāravantaṃ' (Ṛg. I. 27. 1), 'abhi pra vaḥ surādhasam' (Ṛg. VIII. 49. 1), 'yajñāyajñā vo' (Ṛg. VI. 48. 1) are respectively the sāmans called Rathantara, Vāmadevya, Bṛhat, Vāravantīya, Syaita and Yajñāyajñīya. All these verses occur in the Sāmaveda (vide vol. III. p. 83, 87, 330, vol. I. p. 120, 483 and 147 respectively, B. I. series). Vide Tai. S. V. 5. 8. 1-2, Ait. Br. 19. 6 for the names of these and other sāmans. Jai. (III. 3. 9) declares that, though sāman verses are as a rule to be chanted loudly, in ādhāna they are to be uttered inaudibly (upāṃśu), since ādhāna is to be done with yajurveda procedure.

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²²⁵⁴ Jaimini in Pūrva-mīmāṁsāsūtra (X. 8. 9-11) discusses the question whether the brahmā priest must chant these gānas or whether there is an option. Vide Tai. Br I. 1. 8.

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The sabhya and āvasathya fires are established with domestic fire or fire produced by attrition or with fire taken from the āhavanīya, according to the mode of establishment dependent on the gotra as stated above. He puts on each fire three samidhs of the aśvattha tree with three verses (Ṛg. IX. 66. 19, 21, 20) and three samidhs of śamī smeared with ghee after repeating certain mantras (Ṛg. IV. 58. 1-3). Or these samidhs may be offered in the āhavanīya (if sabhya and āvasathya are not kept up).

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Then he offers a pūrṇāhuti,²²⁵⁵ the sacrificer gives gifts, mutters certain auspicious formulæ, waits in worship upon the five (or three) fires. Then if the yajamāna is a kṣatriya dice play takes place. The gifts given to all the four priests are cloth, a cow and bull, and a new chariot, while a goat, pūrṇapātra and a pillow of several coloured threads are given to the āgnīdhra, a horse to brahmā, a bull to adhvaryu, and a dhenu to the hotṛ. There are larger gifts specified according to the sacrificer's ability.

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²²⁵⁵ The com. on Kāt. IV. 10. 5 explains पूर्णया स्रुचा आहुतिः पूर्णाहुतिः. The procedure ordinarily applying to all āhutis of clarified butter is: The adhvaryu puts butter into the butter-pot, which is placed on the gārhapatya fire to melt. Having wiped the sruva (dipping spoon) and juhū (offering spoon) with darbha grass and having taken the butter pot off the fire he dips two darbha blades used as strainers (*pavitra*) into the heated butter and fills the juhū with the sruva. Then he takes a samidh, walks over to the north side of the āhavanīya, strews darbha grass round it and puts the samidh on that fire. Then he sits down with bent right knee, pours the butter in the juhū on to the fire with the word *svāhā* and the sacrificer utters the formulæ ‘agnaya idaṁ na mama’. This holds good in agnyādheya and agnihotra, but in many other rites the principal (pradhāna) offerings are offered while the priest is standing.

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Kāt. (IV. 10. 16) ordains that after establishing the Vedic fires the yajamāna should observe complete celibacy for 12 nights, 6 nights or at least three nights, should sleep near the fires on the ground (and not on a cot), should offer *homa* of milk to the fires. Baud. II. 20 prescribes further observances for twelve days.

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*Punarādheya:* When within a year after a man sets up the Vedic fires he suffers from severe illness (such as dropsy) or suffers loss of wealth or his son dies or his near relatives are harassed or made captive by his enemies or he becomes cripple in a limb, or if he is desirous of prosperity or fame he again sets up the fires. The procedure is essentially the same as for agnyādheya with a few differences e. g. fires are fed with kuśa grass and not with wood nor with fuel-sticks, the two ājyabhāgas are for agni alone (while in the model sacrifice they are for Agni and Soma), the punarādheya is performed in the rainy season and at mid-day. Other differences and details are passed over.²²⁵⁶ Jai. (VI. 4. 26-27) states that punarādheya is a prāyaścitta only if both the fires (gārhapatya and āhavanīya) have been extinguished or discontinued and (in X. 3. 30-33) that when punarādheya is resorted to for some desired object, the fees that are prescribed in agnyādhāna are not the fees to be given, but other dakṣiṇā is given.

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²²⁵⁶ Vide Tai. S. I. 5. 1-4, Tai. Br. I. 3. 1, Śat. Br. II. 2. 3, Āśv. II. 8. 4-14, Āp. V. 26-29, Kāt. IV. 11, Baud. III. 1-3 for details.

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