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X KÂNDA, 6 ADHYAYA, I BRAHMANA, 2. 393
10. Upwards, indeed, he (Agni) is built up, to wit, (in the shape of) the grass-bunch, the clod-bricks, the lotus-leaf, the gold plate and man, the two spoons, the naturally-perforated one, the grass-brick, the Dviyagus, the two Retaksik, the Visvagyotis, the two seasonal bricks, the Ashâdha, and the tortoise; and that fire which is placed on the altar-pile, assuredly, is then most manifestly his (Agni's) head : let him therefore not pull out (the head).
SIXTH ADHYAYA. FIRST BRAHMANA.
1. Now at the house of Aruna Aupavesi1 these came once together,-Satyayaga Paulushi, Mahâsâla Gâbâla, Budila Åsvatarâsvi, Indradyumna Bhâllaveya, and Ganasârkarakshya. They took counsel together regarding (Agni) Vaisvânara, but did not agree as to Vaisvânara'.
2. They said, 'There is that Asvapati Kaikeya who knows Vaisvânara thoroughly3: let us go to him!' They went to Asvapati Kaikeya. He ordered for them separate dwellings, separate honours, separate Soma-sacrifices each with a thousand gifts. In the morning, still at variance with one another, they
1 Khandogyop. V, 11, where another version of this story occurs, has here the name of Aruna's son, Uddâlaka Âruni; and, instead of Mahârâla Gâbâla, it has Prâkînasâla Aupamanya.
Sâyana takes this to mean, 'he (Aruna) was unable to instruct them in regard to Vaisvânara,'-so-runas teshâm satyayagñâdînâm pañkânâm vaisvânaravidyâm bodhayitum na samiyâya sangatah sakto nabhavat,-probably, however, 'samiyâya' is better taken impersonally ('there was no agreement between them'), as is done by the St. Petersb. Dict.; though Khând. XI, 3 favours Sâyana's view.
Sâyana takes 'samprati' in its ordinary sense of 'now.' The knowledge of Vaisvânara implied here, according to Sayana, means the knowledge of the supreme deity (paramesvara).
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