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SATAPATHA-BRAHMANA.
14. He anoints (each time), with the text (Vag. S. II, 16 e), · May (the gods) eat, licking the anointed bird ?!' He thereby causes it (the prastara and hence symbolically the sacrificer) to be a bird and fly up from this world of men to the world of the gods. He then draws it twice (towards the Åhavaniya) alow (near the ground). The reason why he must draw it alow (is this): the prastara is the sacrificer; and in this way he does not remove him from this firm footing of his; and he, moreover, secures rain for this locality.
15. He draws it along, with the text (Vâg. S. II, 16 f), 'Go to the spotted (mares) of the Maruts!' He means to say, 'Go to the world of the gods, when he says, 'Go to the spotted (mares) of the Maruts?!'-—Having become a spotted cow, go to the sky and thence bring us rain hither!' The spotted cow, doubtless, is this (earth): whatever rooted and rootless food is here on this (earth), by that this (earth) is a spotted cow. Having become
1 Vyantu vayo 'ktam rihânâh. Mahidhara interprets it, May the birds (i. e. the metres) go ( to heaven, taking and) licking the anointed (prastara).' The Kanvas read, 'vyantu vayo ripto rihânâh.' The Black Yagus (Taitt. S. I, 1, 13, 1) has 'aktam rihânâ viyantu vayah, pragâm yonim mâ nirmriksham, âpyâyantâm âpa oshadhayah,' which Sâyana explains by 'May the birds having licked the anointed (top) go their several ways,' &c.; and the Taitt. Br. III, 3, 9, 3 remarks to viyantu vayah,'Having made him birds, he makes him go to the heavenly world. According to Sâyana, the three above formulas are by Âpastamba referred to the three acts of anointing, whereas the others, he says, divide the first formula into two, and use the second one (pragam, &c.) while the lower part of the prastara is anointed. See, however, Hillebrandt, Neu- und Vollm. p. 142, note 3.
· The Black Yagus (Taitt. S. I, 1, 13) has,' The spotted (mares) of the Maruts are ye (O plants) l'
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