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BRIHADARANYAKA-UPANISHAD.
he should live to his full age, then, after having prepared boiled rice with meat and butter, they should both eat, being fit to have offspring. The meat should be of a young or of an old bull.
19. And then toward morning, after having, according to the rule of the Sthâlipâka (pot-boiling), performed the preparation of the Âgya (clarified butter), he sacrifices from the Sthâlipâka bit by bit, saying : This is for Agni, Svâhâ ! This is for Anumati, Svâhâ ! This is for the divine Savitri, the true creator, Svâhâ !' Having sacrificed, he takes out the rest of the rice and eats it, and after having eaten, he gives it to his wife. Then he washes his hands, fills a water-jar, and sprinkles her thrice with it, saying : 'Rise hence, O Visvâvasu?, seek another blooming girl, a wife with her husband.'
20. Then he embraces her, and says: 'I am Ama (breath), thou art Så (speech) S. Thou art Sâ (speech), I am Ama (breath). I am the Sâman, thou art the Rik 4. I am the sky, thou art the earth. Come, let us strive together, that a male child may be begotten 5'
1 Karum srapayitva.
9 Name of a Gandharva, as god of love. See Rig-veda X, 85, 22. Dvivedaganga explains the verse differently, so that the last words imply, I come together with my own wife.
3 Because speech is dependent on breath, as the wife is on the husband. See Khând. Up. I, 6, 1.
Because the Sâma-veda rests on the Rig-veda. o This is a verse which is often quoted and explained. It occurs in the Atharva-veda XIV, 71, as 'amo 'ham asmi sâ tvam, sâmâham asmy rik tvam, dyaur aham prithivî tvam; tâv iha sam bhavâva pragâm â ganayâvahai.'
Here we have the opposition between amah and sâ, while in the Ait. Brâhmana VIII, 27, we have amo 'ham asmi sa tvam, giving amah in opposition to sa. It seems not unlikely that this
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