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I KÂNDA, 5 ADHYÂYA, 3 BRÂHMANA, 18.
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tition, if he were to pray with 'may they accept !' each time, or with 'may he accept!' each time. By 'may they accept!' doubtless, females (are implied); and by 'may he accept!' a male (is implied): thereby a productive union is effected, and for this reason he prays (alternately) with 'may they accept!' and 'may he (or it) accept!'
16. Now at the fourth fore-offering, to the barhis, he pours (butter) together (into the guha). The barhis, namely, represents descendants, and the butter seed: hence seed is thereby infused into the descendants, and by that infused seed descendants are generated again and again. For this reason he pours together (butter) at the fourth fore-offering, that to the barhis.
17. Now, a battle, as it were, is going on here when any one performs the fore-offerings; and whichever of the two combatants a friend (an ally) joins, he obtains the victory: hence a friend thereby joins the guhd from out of the upabhrit, and by him it (or he) obtains the victory. This is why he pours together (butter) at the fourth fore-offering, that to the barhis.
18. The sacrificer, doubtless, (stands) behind the guhd, and he who means evil to him, (stands)
the yâgya.' This introductory part of the offering-formula is called agur, acclamation, assent' (Asv. I, 5, 4); it is alluded to in Mahabhår. Vanap. 12480 (cf. Muir, O. S.T. I, p. 135), and apparently by Pân. VIII, 2, 88 (cf. Haug, Ait. Br. II, p. 133 n.).
In making the oblation, the Adhvaryu holds the guhu over the upabhrit and pours some of the butter from the guhů over the spout of the upabhrit into the fire. At the third prayâga he empties all the butter remaining in the guhll into the fire, and thereupon, for the fourth oblation, replenishes the empty spoon with half the contents of the upabhrit, after which he proceeds as before.
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