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I KANDA, 9 ADHYAYA, 3 BRAHMANA, 6. 267
2. That same path leads either to the gods or to the fathers1. On both sides two flames are ever burning: they scorch him who deserves to be scorched, and allow him to pass who deserves to pass. Now, water is (a means of) lustration: hence he thereby lustrates that path.
3. A full (vessel) he pours out, because full means all: hence he thereby lustrates that (path) by means of the All. He pours it out continuously, uninterruptedly hence he thereby lustrates that (path) in a continuous, uninterrupted manner.
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4. And again why he pours out a vessel (of water) is where anything is done wrongly at the sacrifice, there they tear or wound it; and-water being (a means of) lustration-he lustrates it by that (means of) lustration, water; he heals it with water.
5. A full (vessel) he pours out, because full means all: hence he thereby heals it by means of the All. Continuously, uninterruptedly he pours it out: hence he thereby heals it in a continuous (lasting), uninterrupted manner.
6. He (the sacrificer) intercepts it with his open hands held together, while reciting the text (Vâg.
1 Cf. Mahâbh. XII, 525, 'Two paths are known, one leading to the gods, and one leading to the fathers;' and ib. XIII, 1082, 'That sun is said to be the gate of the paths leading to the gods; and that moon is said to be the gate of the paths leading to the fathers.' See also Khand. Up. V, 3. In Sat. Br. VI, 6, 2, 4 the gate of the heavenly world is said to be situated in the northeast; whilst that of the world of the fathers, according to XIII, 8, 1, 5, lies in the south-east. Cf. Kaushit. Up. I, 2 seq. (Max Müller, Up. I, p. 274), 'Verily, the moon is the door of the heavenly world,' &c.
According to Harisvâmin, they scorch him who has not fulfilled his duties, and allow him to pass who has done so.
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