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IV KÂNDA, 2 ADHYAYA, 4 BRAHMANA, 7.
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3. He draws it full; for full means all, and the vital energy means all: therefore he draws it full.
4. He draws it for (Agni) Vaisvânara; for Vaisvânara (he that belongs to all men ') is the year, and the vital energy (life) is the year: therefore he draws it for Vaisvånara.
5. Having been drawn at the morning pressing, it reposes apart from that time: thus he guides him (the sacrificer) safely through all the pressings.
6. Let him not pour it into the Hotri's cup) during the chanting; for, verily, were he to pour it out during the chanting, the sacrificer would not live through the year.
7. He pours it out during the recitation of the sastra ; whereby he guides him safely over the twelvefold chant of praise : thus he obtains ever continued life, and thus does the sacrificer live long. Therefore the Brâhman should sit through the praise of Agni (Agnishtoma)"; till the offering of this (libation) he must not slip awayè—nor must he
1 ? Tasmâd brâhmano 'gnishtomasat syât. The obvious meaning of this sentence is, 'hence the celebrator of the Agnishtoma should be a Brahman,' or, perhaps, hence a Brahman should celebrate the Agnish/oma;' but I do not see how it can have that meaning here, without at least a double-entendre in the term 'agnishtomasad,' Agnishłoma in that case ('the praise of Agni') referring both to the sacrifice generally and to the chanting (stoma or stotra). See next note. My MS. of Sâyana's commentary (from the library of the Mahârâga of Bikaner) has unfortunately an omission here.
3 Viz. from the Sadas; nihsarpet,' Kânva text. The verb sarp, 'to glide or creep,' is used technically of a peculiar noiseless mode of leaving (nihsarp) the Sadas and returning thither (prasarp or pratisarp, see paragraph 10), and respectfully approaching the dhishnya fires. If it has to be taken here in that sense, the first prohibition would seem to refer to the Hotri (cf. Ait. Br. II, 22, where the question is argued whether or not the Hotri ought to
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