The Religion and Philosophy of the Veda and Upanishads v2.c30.s2.1

v2.c30.s2.1

The ritual texts lay down various periods as appropriate for the setting up of the sacred fires,³ the spring is the season for a Brahman, the summer for a Kṣatriya, the rainy season for a Rathakāra, and the autumn for a Vaiçya, or the cool season is suited for all castes. They also suggest that the proper time is the new moon, especially in conjunction with certain asterisms, but the full moon is also permissible. The essential part of the rite which takes two days is the setting up of the fires: on the first day are set up two sheds, the one for the Gārhapatya, the other for the Āhavanīya fire: the actual altar of the first is round, that of the second square: the Dakṣiṇa fire is south of the Gārhapatya and is shaped like a half moon. The fire is obtained for the Gārhapatya either by friction, or by being borrowed from the house of a wealthy man or distinguished sacrificer. The night of the first day is spent by the sacrificer and his wife in wakefulness to the noise of lutes and flutes. Early in the morning the new fire for the hearths is produced by friction, and a horse is brought to watch and further the process by its presence, doubtless as a symbol of the fire or the sun. Moreover, while the fire is being produced by friction from the wood,⁴ Sāmans may be sung. As soon as the fire appears the sacrificer breathes upon it and inhales it. It is placed on the Gārhapatya and wood placed upon the fire: it is addressed with words which recall the ancestors of the offerer: thus an Āṅgirasa refers to Aṅgiras, a Bhārgava to the Bhṛgus, a Rājanya to Indra, a Kṣatriya to Varuṇa, a Vaiçya to Manu Grāmaṇī, the typical village headman, and a Rathakṛt to the Ṛbhus, the famous chariot makers among the gods. At the same time Sāmans may be sung, not by the Sāman singers, but, as in the Vājapeya and the Sautrāmaṇī rites, by the Brahman or alternatively by the Adhvaryu himself. Then a brand is taken from the Gārhapatya and borne to the Āhavanīya, the horse preceding it, and the sacrificer following it so that the smoke reaches him: it is carried at first knee high, then navel high, and then the height of the face. The Dakṣiṇa fire is then in one version lighted in the same way; according to others it precedes the setting up of the Āhavanīya: it may also be made from the fire which on the preceding day was placed on the Gārhapatya for cooking the porridge for the priest: at any rate it afterwards can be used for cooking any offerings save meat offerings.