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I KANDA, 2 ADHYAYA, 2 BRAHMANA, 13. 45
is unlucky at the sacrifice,' thus (he thinks, and) for that reason he should not make it too broad.
10. And some now say: 'He should make it of the size of a horse's hoof!' But who knows how large is a horse's hoof? Let him make it of such a size as in his own mind he does not think would be too broad.
11. He then touches it over with water, either once or three times: for whatever in this (riceoffering) they either injure or tear asunder in the threshing or grinding of it, that-water being (a means of) expiation (or purification)—he thereby expiates with water, that is, with (the means of) expiation; that he thereby makes good: for this reason he touches it over with water.
12. He touches it over, with the text (Våg. S. I, 22): May the fire not injure thy skin!' for on the fire he is now going to heat it: 'May that (fire) not injure thy skin!' this is what he thereby says.
13. He now carries fire round it'. By this he encloses it with an unbroken fence, lest the evil
The paryagnikaranam consists in performing pradakshinâ (see p. 37, note 1) on an object whilst holding a fire-brand or burning coal; or (according to the Paddhati) in moving one's hand, which holds the burning coal, round the oblation, from left to right. According to Kâty. II, 5, 22, the Adhvaryu does so on the present occasion, whilst muttering the formula, 'Removed is the Rakshas! removed are the enemies!' (Taitt. S. I, 1, 8, 1.) This practice of paryagnikaranam may be compared with the carrying of fire round houses, fields, boats, &c., on the last night of the year, a custom which, according to Mr. A. Mitchell (The Past in the Present, p. 145), still prevails in some parts of Scotland, and which he thinks is probably a survival of some form of fire-worship, and intended to secure fertility and general prosperity. The obvious meaning of the ceremony would seem to be the warding off of the dark and mischievous powers of nature.
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