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146
SATAPATHA-BRAHMANA.
him rather offer the (five) oblations in that part (of the fire) where he thinks there is the fiercest blaze; for only by being offered in blazing (fire), oblations are successful.
8. He (the Adhvaryu), having called (on, and having been responded to by, the Âgnidhra), says (to the Hotri), Pronounce the offering-prayer (yâgyâ) to the Samidhs (kindling-sticks)!' Thereby he kindles the spring; the spring, when kindled, kindles the other seasons; the seasons, when kindled, generate the creatures and ripen the plants. In the same (formula) he also implies the (four) remaining seasons, and in order to avoid sameness, he introduces the others by merely saying each time, Pronounce the offering-prayer!' For were he to say, 'Pronounce the offering-prayer to Tanûnapât!' • Pronounce the offering-prayer to the Ids!' and so on, he would commit (the fault of) repetition : hence he introduces the remaining (seasons or fore-offerings) by merely saying each time, * Pronounce the offering-prayer'!'
9. He (the Hotri) now pronounces the offeringprayer (yâgyâ) to the Samidhs. The samidh (kindler), doubtless, is the spring. The gods, at that time, appropriated the spring, and deprived their rivals of the spring; and now this one (the
1 On the necessity of avoiding sameness of ritualistic practices cf. note on I, 3, 2, 8. The five fore-offerings (prayâga, here identified with the five seasons) are addressed respectively to the kindling-sticks (samidh), to Tanûnapât (or Narâsamsa, both mystical forms of Agni), to the Ids (personifications of the forms of devotional feeling), to the sacrificial grass-covering of the altar (barhis), and to Agni and Soma (or other deities). Since, in introducing the first fore-offering, the Adhvaryu has mentioned its recipient, he is not to do so in the case of the remaining four.
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