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X KÂNDA, 6 ADHYÂVA, I BRÂHMANA, 2.
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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 Retahsik, the Visvagyotis, the two seasonal bricks, the Ashâdha, and the tortoise ; and that fire which is placed or the altar-pile, assuredly, is then most manifestly his (Agni’s) head: let him therefore not pull out the head).
Sixth Adhyâya. First BRÂHMANA. 1. Now at the house of Aruna Aupavesi? these came once together,--Satyayagña Paulushi, Mahâsâla Gâbâla, Budila Åsvatarâsvi, Indradyumna Bhâllaveya, and Ganasârkarâkshya. They took counsel together regarding (Agni) Vaisvânara, but did not agree as to Vaisvânara 2.
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
Sirvânara'--$0* tum na samiya netter taken
i Khandogyop. V, II, where another version of this story occurs, has here the name of Aruna's son, Uddalaka Aruni; and, instead of Mahâsâla Gâbâla, it has Prâkinasala Aupamanya.
2 Sâyana takes this to mean, 'he (Aruna) was unable to instruct them in regard to Vaisvânara,'-sosrunas teshâm satyayag ñâdînâm pañkânâm vaisvânaravidyâm bodhayıtum na samiyâya samgatah sakto nâbhavat, -piobably, 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 Sâyana, means the knowledge of the supreme deity (paramesvara).
