Dhammapada

SR No.: 007674
Original Sutra Author: N/A
Author: Max Muller
Publisher: Oxford
Publication Year: 1881
Total Pages: 2540
Language: English
Classification: Book_English
File Size: 45 MB

Page 881

I KÂNDA, 2 ADHYAYA, 3 BRAHMANA, 5.
49
dakshina at the new- and full-moon sacrifices, to wit, the Anvâhârya mess of rice?, 'lest the oblation should be without a dakshina.' That (rinsing water) he pours out (for each Âptya) separately: thus he avoids a quarrel among them. He makes it hot (previously): thus it becomes boiled (drinkable) for them. He pours it out with the formulas, 'For Trita thee!' 'For Dvita thee!' 'For Ekata thee!' --Now it is as an animal sacrifice that this sacrificial cake is offered 3.
1 The Anvâ hâry a consists of boiled rice prepared from the rice-grains that remain after the sacrificial cakes have been prepared. It is put on the Dakshina fire by the Adhvaryu for cooking after covering over the cakes and pouring out the water. Kâty. II, 5, 37. Sâyana explains the term as 'that which takes away (anvâ-hri) from the sacrificer the guilt incurred by mistakes during the sacrifice;' but the St. Petersburg Dictionary offers the more probable explanation of it as 'that which serves to supplement (anvâ-hri) the sacrifice.'
. According to Sâyana he makes the poured-out water hot with a coal.' Katyayana (II, 5, 26) and his commentators, on the other hand, supply the following particulars: 'Having heated (with straw lighted in the Gârhapatya) the water which has been used for washing the dish and hands, he pours it out for the Âptyas (from east to west into three lines drawn with the wooden sword from west to east, north of the sacrificial ground) in such a manner that it does not flow together, with the formulas," For Trita thee !" &c., respectively.'
. That is to say, the sacrificial cake is a substitute or symbol (pratima) for the animal sacrifice (as this it would seem was ori. ginally a substitute for the human sacrifice) by which the sacrificer redeems himself from the gods. Cf. Sat. Br. XI, 1, 8, 3; Taitt. Br. III, 2, 8, 8. The initiation (dikshâ) of the sacrificer constitutes his consecration as the victim at the animal sacrifice (Sat. Br. XI, 7,1, 3; Ait. Br. II, 3; 9; 11; Taitt. Br. II, 2, 82; T. S. VI, 1, 11, 6; Kaush. Br. X, 3; XI, 8), or as the sacrificial food at the haviryagña (Sat. Br. III, 3, 4, 21; Taitt. Br. III, 2, 8, 9), or as the horse at the horse-sacrifice (Taitt. Br. III, 9, 17, 4-5), &c. See, also, Taitt. S. VII, 2, 10, 4; Kath. 34, 11, where it is said that one must
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