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So, Milk was undoubtedly a sattvika drink of the Vedic Aryans, who mainly took to cattle-rearing and dairy-farming. during this age, the country abounded in milche-cows of good quality. The sutras contain numerous references to the peoples' habit of drinking milk. 19 Milk, the main offering at the oblation to the Fire God the Agnihotra, was regarded as being the sap of all the plants, because it was by the rain that falls on earth that rooted plants grow and on their being eaten and water being drunk by cattle that milk is produced out of that water. So, in short, the life-cycle is portrayed, whereby it is rain-water which causes vegetation to grow, which on being consumed by cattle along with water, provides for a nourishing substance like milk. 19. Ram Gopal, India of Vedic Kalpasutras, Delhi, 1959, p.166.

134 As to the origin of milk, it is said, that once Agni coveted to pair with the cow... He united with her and his seed became that milk of hers: hence while the cow is raw that milk in her is cooked and warm, for it is Agni's seed... it is even white and shining like fire. Hence, it is warm when first milked, for it is Agni's seed. 20 According to the Vaj. Sam. (III.20-22) it is the cow that supplies milk for the morning and evening libation, which is food, whereby strength is obtained and sap is enjoyed. Despite the cow being white or black or red and of any shape, the milk in her is white and she is called to come with sap and possession of cattle%; ...for when he says with sap, he means to say 'with juice' and when he says with the possession of cattle, he means to say with abundance. As for the symbolic significance of the cow and her calf wherefrom the milk is obtained...the Agnihotra cow is the speech of the Agnihotra and her calf is mind. Now, these two, mind and speech whilst being one and the same, are as it were, distinct from each other; therefore they tie up the calf and its mother with one and the same rope, and fire 21 indeed is faith, the ghee is truth. 20. Shatapatha-brahmana II.2.4.15. 21. Ibid, XI.3.1.1.

135 22 For Haug M., the Agnihotra is the burnt offering of fresh milk, brought every day, twice during the whole term of life, in the evening after sunset and in the morning before sunrise... Thus milk is referred to 'as the shining juice from the wise one (cow) that giveth a hundredfold gift; and in order to obtain that, he says the wise one that giveth a hundredfold: 23 Moreover....'any kind of food offered, is Agni's food. And milk being the sacrificer's own food, which is verily the sap of all the plants, and all kinds of offerings being Agni's food, he delights the fires with it'. 24 The sacrificial significance of milk in the Aryan set-up may be gauged from this religious discourse between King Janaka of Videha who once asked his preacher Yajnavalkya : 'Knowest thou the Agnihotra, Yajnavalkya?' To this Yajnavalkya replied that he did know. Thereupon the king inquired as to what it was. To which Yajnavalkya said: 'Milk indeed. If there were no milk wherewith wouldst thou sacrifice?' 25 22. Haug M., op. cit., p.363. 23. Shatapatha-brahmana II.3.4.15. 24. Kaus.Br. II.1., also in Rigveda Brahmanas: The Aitareya and Kausitaki Brahmanas of the Rigveda, tr. by Keith A.B., HOS, Vol.25, Harvard, 1920, p.351. 25. Shatapatha-brahmana XI.3.1.2.3.

136 According to the srautasutras one should generally use cow's milk for the Agnihotra offering... however, substitutes such as rice-grains, barley-gruel, clarified butter, curds, meat and soma are also recommended in relation to the fulfilment of desires...,26 So the Agnihotra, is relatively a simple Srauta rite to be performed daily by the Ahitagnies, but for Bodewitz, H.W. it also functions in a different form in the grhya rituals. 27 On this point, Yajnavalkya opines that the Agnihotra must not be looked upon as a (havis) sacrifice, but as a domestic sacrifice (pakayajna), ... here after offering and stepping outside, he sips water and licks out (the milk); which is indeed a characteristic of the domestic offering and which pertains to beasts (or cattle), the animal sacrifice and ida and the haviryajna 28 As for the direct consumption of the offered milk covered by this study, it is provided that - After having offered the oblations, one should remove the wipings of milk sticking to the ladle on the sacred grass, while leaving in the ladle a 26. Srautakosa, Vol. I, pt.I, ed. by Dandekar R.N. and Kashikar C. G., Poona, 1958, p.85. 27. Jaiminiya Brahmana I.1-65, tr. by Bodewitz H.W., Netherlands, 1973, p.215. 28. Shatapatha-brahmana II.3.1.21.

137 large quantity of the oblation material for consumption. The milk remaining in the ladle is to be tasted twice by means of the fingers with prajah jyotih. Then having turned towards the north, he should (sit and) consume (the remaining contents of the ladle) by means of the ladle (itself with its handle pointing towards the east, for the Baudh.S.S. but towards the north for the Sat.S.S.) reciting the mantra idam havih (Taitt. In place of Br.II.6.3-5) and agnih prajam... in the evening. the words, agnih prajam in the second mantra, he substitutes the word suryam prajam in the morning. As for the consuming by means of the ladle with its handle pointing towards the east and after having tasted (the contents by means of his finger and turned towards the north..., is the view expressed in the sutras). However, there are different mantras provided for 29 partaking of the oblation material. Besides, such consumption has a symbolic significance which is noteworthy too. This is how Keith A.B. interprets it... In that, he twice eats by means of his fore-finger, with the first he delights foetuses; therefore though the foetuses not eating, draw 29. a) Var.S.S.(1.5.2-4) with pusa'si partake of milk twice, and lick ladle with garbhebhyas tva garbhan jinva, ladle-milk partaken with garbhebhyah svaha, b) As sv.S.S.(II.3-5) - consume with ayuse tva prasnami and annadyaya tva prasnami.

138 breath; with the second birds eat very multifarious matter as it were; but exude what is white as it were. In that he eats with the offering ladle, thereby he delights what has been and what will be. In that he licks the offering ladle, thereby he delights the serpents%; the god-folk. The JaimBr. also provides a systematic interpretation of the Agnihotra ritual, regarding the eating of a small portion of the left-over in the ladle by means of his finger. By eating the first time, the prana and the apana are thereby satisfied. To him, the prana and the apana say that his faith must not disappear. Becoming satiated with all one may wish, reach the heavenly world. On When he drinks the remaining contents out of the ladle, he propitiates the samana and the vyana and the embryos. his licking the ladle out he propitiates the divine hosts devajanah and itarajanah which seem to be the spirits of - 29 contd.... c) Bhar.S.S. (VI.7-14) - with am retah prajananam me astu in the evening and sauryam retah prajananam me astu in the morning, ladle milk consumed with rudra mrdanarbhava mrda... d) Vaikh.S.S. (II.1.11) with itarajanebhyah svaha at licks wiping in the evening and gandharvetarajanebhyah svaha... in the morning. e) Ap.S.S. (VI.1.29) with garbhebhyas tva garbhan prinihyagneyam havih... he licks milk in the ladle and consumes remaining milk in it.

139 darkness. This group is associated with the licking out of the remainder of the milk....Licking out of the ladle is not found in the Taittiriya-brahmana, the Baudh. and Bhar. texts, so it may represent 30 a later development. Uddalaka Aruni's interpretation as to the eating of the milk the first time is for the gratification of off-springs; while the creeping away from the altar ground and drinking of 31 water is for the gratification of the cattle. Having covered the different interpretations regarding the consumption of the milk-remnants, it is noteworthy, that before a brahmana can take upon himself to bring the Agnihotra, he has to establish the three sacred fires - Garhapatya, Daksina and Ahavaniya. This ceremony is called Agnyadhana. The performers of these daily oblations are called Agnihotrins who are alone entitled to bring the isti and Soma sacrifices. 32 It is said that by sacrificing in the Ahavaniya one produces a second atman in heaven, in the sun, with which one is united after death, if one has the required knowledge of the self. 33 30. Jaiminiya Brahmana 1.39-41, tr. by Bodewitz H.W., Netherlands, 1973, p.94. 31. Shatapatha-brahmana XI.5.3.7. 32. Haug M., op. cit., p.363. 33. Jaiminiya Brahmana I.17-18.

The Shatapatha-brahmana says that the Agnihotra truly is a ship (that sails) heavenwards. The Ahavaniya and the Garhapatya are the two sides of that same heavenward-bound ship; and that milk-offerer is its steer-man. 34 Having set-up the sacred fires, the sacrificer should start offering and praying to them, every evening and morning, the Agnihotra with relevant formulae. But the offering of the two libations along with its consumption is to be preceded by the preparation of the milk the sole offering at the Agnihotra to which we turn. According to the Katy.S.S. (IV.4.1) anybody except a sudra standing south of the sacrificial ground and facing the east or north, was to milk the Agnihotra cow, in an earthenware vessel, made by an Aryan, with the Vaj.Sam. (III.20). According to the Katy.S.S. (V.11.6-10) the milk for the oblation is to be offered quite fresh (and warm) from the cow, without having been put on the fire. However the Ap.S.S. (VI.1.29) opines that milk cannot be offered unless it is placed on the fire, and as it is Agni's seed, by putting it on fire it is to be heated but not cooked. (srita). Moreover the Agnihotra being semen, it must not overboil, and in case it did the semen would burn, nor was it to be kept unboiled. 140 34. Shatapatha-brahmana II.3.3.15.

141 The The milk was placed on the Garhapatya fire, where, it was heated and mixed with water in the sense of being cooked. officiating priest had to take care, of not letting the milk rise to the brim, as by doing so, he would burn it, and unproductive is burnt seed. So, it should be intermediate (between the overboiled and the underboiled conditions.) As soon as the milk rises to the brim, the priest should sprinkle it (with water) both for appeasement and to supplement the juice.. for despite pure milk being desired, one drop of water should be poured into the milk, both for appeasement and to supplement it. In that the waters are brought up, which are complete, they serve to complete oblations. Thus, milk believed to be Agni's seed was to be placed on fire to be heated, so as to make it productive. However, care was to be taken as the milk being semen, was neither to be overboiled nor kept unboiled. For overboiling it would amount to it being burnt, and burnt semen is unproductive. Besides, milk which formed the offering had to have the addition of water, which was for the appeasement and to supplement the rain-water consumed by the cattle. On being properly heated, the milk was taken down and allowed to cool.

142 As the milk was supplied by the four teats of the udder, he ladles four times with the sruva into the Agnihotra ladle for the havan or offering, at the morning and evening libations. Having placed the kindling-stick (samidh) in the centre of the Ahavaniya fire, the two libations (purvahuti) and uttarahuti) of milk are offered pronouncing the dedicatory Vaj.Sam.(III.9-10). 'Agni is the light and the light is Agni, Svaha!', in the evening, and with 'Surya, is the light, the light is Surya, Svaha!' in the morning. formulae Twice he offers in the fire, twice he wipes (the spout of the spoon), twice he eats (of the larger quantity left in the ladle after the two libations. He should during both the libations apply the wipings (sticking to his finger) to the Darbha-blades - lying in a bunch within the altar with osadhibhyas tvau'sadhir jinva... As for the explanation and significance of these two libations. The first of these two libations is the same as that which Prajapati offered in the beginning and the gods continued to sacrifice to Agni, the blower Vayu and Surya. So the second libation is offered. The first libation is made to the deity of the Agnihotra; that is to say, it represents the chief offering which is followed by the oblation to Agni Svistakrt. The second libation

143 made, is equivalent to Svistakrt (Agni - the maker of good offerings) offering in the north of the fire - the region of the Svistakrt. So, with the second libation a pairing is effected, for a couple forms a productive pair. The various explanations of the offerings are given by the Sat.Br 35 Having discussed the preparation of the milk for the Agnihotra, as well as the two libations, we turn to yet another interesting aspect, regarding the old Agnihotrin. Although the sutra is silent about the food to be eaten by the enfeebled Agnihotrin, vratayati often refers to consuming milk, which would perfectly agree with the oblation of the actual Agnihotra. According to the Baudh.S.S. (XXIX.5) the same amount (yavanmatram) of milk is to be drunk after having washed his hands and feet and sipped water... with the formulae relating to the Agnihotra oblations and meditating upon Prajapati, he is to partake of as much milk, as is usually offered at the Agnihotra oblation, and without reciting any formulae, partaking of as much more milk as he may require. The Varaha Parisista provides for the partaking of as much milk as is required for the oblation, with pusa'si... It prohibits the partaking of milk other than the Agnihotra 35. Ibid, II.3.1.16,17, 23-29.

144 oblation (milk or clarified butter), does not prescribe the usual Agnihotra formulae as offered in the libations or rather the term yavanmatra simply indicates a moderate amount of milk. It may be noted that the account of the origin of Agnihotra is given at length in the Shatapatha-brahmana 36 Before winding up the topic we turn to certain prescriptions and prohibitions to be observed as to the consumption of the ritual drink. First and foremost, it is only after wearing the sacred cord over the right shoulder and under the left arm as well as having touched water that he should proceed to taste the milk-offering. According to the Asv.S.S., the partaking of the remnant oblation is to take place after sitting up and offering of the two oblations on the Garhapatya and the Daksina fires. Some sources opine, that tasting by means of the fingers is to take place without making any sound, as well as not allowing the oblation material to touch the teeth. After having drunk the remnant milk, he should wash the ladle clean, and pour out that wash-water upon the altar. Having offered the oblations he should meditate upon the oppulent Visnu and mutter 'May the blessings of the sacrifice, as successful be for me. Lastly, after offering and paying 36. Ibid, II.2.4.1-18.

145 reverence to the fires and declaring his purpose among the gods, he is to release his vow, after sipping water, wherein he is to place his vow%3B which is guarded by the waters until his next offering. We wind up this discussion with the relevance of performing the Agnihotra. For when he offers in the evening and morning, he does so thinking; I will offer to the gods of this lifegiving juice%; we subsist on this which belongs to them. And when he takes his meal, he eats what remains of the offering, and of oblative portions which have been distributed all round, which amounts to eating the remains of the offering. 37