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122
THE INDIAN ANTIQUARY
[MAY, 1912
अथता अंजनाभ्यंजनाः प्रजापतीसामुपकृताः सत्र सर्वस्तोममुपहारयति. एषोऽरूक्ष स्स्तोमतःसंस्थातः पृष्ठतःइति तत् यच्छविंशस्थानमेवमपर्वविलोप इति. उत्तमावभिप्लवावावृत्ती भवतो ३ अनावृत्ताविति? अनावृत्ताविति शोषिवाक्षन ह्यावृत्तिविझायते. अथाप्यमध्ये सर्वस्तीमो मध्यस्थानो विषुवानिति. भावृत्ताविति गौतमः प्रतिष्ठाकामस एतस्मिन् स्थाने कृतं करिष्यन्भवति इति. यद्वैतदनादिष्टावृत्तिरित. नाभिनवस्यावृत्तिः कचनादिश्यतेऽर्थ एवावर्तयतीति. बहा एतहमध्ये सर्वस्तीम इत्यपर्वविलोपायैतद्भवति. पश्यामश्चामध्ये विषुवंतं यथा पयादशरात्र संसस्थिति संवस्सरसम्मितासु. प्रायणीये चतुर्विशं प्रतिषिध्यन् तं विवृदेव कामित्याह निष्पन्नचादितस्यात् एतवपूर्व प्रायणायं चति. स्तोमधिकारमेके तस्यैवाधिकाराच्चतुर्विशं स्वेव कार्यमिति निष्ठा. तथाहि ब्राह्मणं ता एतास्संवत्सराप्तिमपाकृतास्तत्र यदेतान्यहानि एवं संवत्सरम्य वृकतमान्यहानि भविष्यंतात. तृतीयेऽभिप्लवे पोवृधीयसमंते कुर्थान्नकुयादिति. न कुर्यादित्याहुः पृष्ठयसन्निपातिके इमे भवतः न चह पृष्ठयो भवतीति. कुर्यादित्यपरं नानापर्वणोरिमे संतानार्थं भवतः नानापर्वणोरवैते अहगंण इचैकाहश्च. भूयसां चंव सांवत्सरिकाणां द्रव्याणामविपयोगी भवति.
x,3. Then these rites of anointing the eyes and other members of the body are intended to secure Prajapati [ Father Time]. On this day the priest recites all the Stomas or systems of chants, for. this day must not be wanting in its Stomas, its basic forms of sacrifices, and its recitations called Prishthyas. This day occupies the 26th place [ leaving the Atiritra day out of count] in the session, and does not therefore fail to represent the day of full or new-moon (Parva). Are the last two of the three Abhiplaras [ of five days each in the first part of the session ) repeated, in the second part ?, or are they not repeated ? Sauchivrikshi says that they are not repeated, inasmuch as their repetition is nowhere prescribed, and the central day, which with its recitations usually occupies the middle place in sacrificial sessions ), does not take this central place in this session. But Gautama says that they are repeated. On this day of the session which is intended to secure a firm footing for the sacrificer, the priest will be engaged in performing what nas already been accomplished. As regards the statement that the repetition of the Abhiplara d'ays is not prescribed, it is true that it is nowhere prescribed, because their repetition is merely a mental work. As to the celebration of the day in a place other than the central place in the session, it is merely to reprosent by it the Parra-day [i. e., the new or full-moon day with which it was once identical). Also we have seen the celebration of the central day out. side the central place, as for example in the session of thirteen days, 6l corresponding to a number of years. Prohibiting the recitation of twenty five-verses, be bas on joined the recitation of nine Verses on the first day ; for it is prescribed for a known day and the first day is a new initial day. Others say that the chant of twenty-four verses is merely a variety, and that it may be recited on the first day as usual. Accordingly the Brahmana says that these nights are intended to secure the year, and that these days of the session are exactly such as once constituted the year. Should he recite the Sama-verses known as Ishor ridhiya and Samanta on the third Abhiplara days, or should le not? They say that he should not recite them, for they are recited at the junction of Abhi plava and Prishthya days (at the end of a month); and here in the session of thirty-three days, there are observed no Prishthya days. Others say that they are to be recited because they are intended to signify the continuous succession of various Parva-days, and because the succession of several (ahargana satiratra day ... - - " " - Six Priakthya days ...
- - The central day with its reoitations Four Chandima days ... Ainal Atiiratra day...
. - - .. .
13 days Krishna-Tajurreda, VII, 33,
