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86
SATAPATHA-BRAHMANA.
to a worthy person (arhant) who has come to them, he becomes angry,—and in this way he (Soma) is indeed honoured.
4. Then only one (of the oxen) is to be unyoked, and the other to be left unyoked"; and thereupon he is to take out (the material for offering): for (they argue) in that one of them is unyoked, thereby he (Soma) has arrived ; and in that the other is left unyoked, thereby he is honoured.
5. Let him, however, not do this; but let him take out (the material for offering) only after unyoking (both oxen) and after making (Soma) enter (the hall); for the ways of men are in accordance with those of the gods. And accordingly, in human practice, so long as (a guest) has not unyoked, people do not bring water to him and show him no honour, for so long he has not yet arrived; but when he has unyoked, then they bring him water and show him honour, for then he has indeed arrived : let him therefore take out (the material for offering) only after unyoking and after making (Soma) enter (the hall).
6. Let him take it out with all speed, for thus he (Soma) is honoured. The housewife holds on to it from behind? ; for the sacrificer holds on to him (Soma), while he is driven around, and here his wife does so. Thus they enclose him on the two sides by a (married) couple: and, indeed, wherever a
This is the practice recognised by the Taittirîyas (T.S. VI, 2, 1,1), on the ground that, if one were to unyoke both oxen, he would interrupt the sacrifice; and if he were to leave them both unyoked, it would be as if a hospitable reception were given to one who has not actually arrived.
9 That is, by touching the Adhvaryu while he takes out the sacrificial food. See p. 79, note 3.
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