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II KÂNDA, 17 KANDIKÂ, 6. 333 “May Indra come hither' (Vâg. Samh. XX, 47 seqq.).
5. They let the calves join their mothers that night and the Âgrahầyani night. 6. Then (follows) the feeding of the Brâhmanas.
KANDIKÂ 17. 1. Now (follows) the sacrifice to Sità.
2. Wherever he sacrifices, be it (on a field) of rice or of barley, of that grain he should prepare a mess of cooked food.
3. One who has sacrificed may, if he likes, prepare elsewhere also a mess of cooked food, either of rice or of barley.
4. (There should be) no doubt (as to whether rice or barley is to be taken), as a rule thereon has been stated above.
5. If it is impossible (to take one of the two species of corn), (that) is excluded.
6. To the east or to the north of the field, on a
5. Sânkhâyana IV, 16, 4.
17, 1. The goddess Sîtâ is, as her name indicates, the rustic deity of the furrow.
3. Perhaps the meaning is that a person who has already once performed the Sîtâ-yagña on the field, is allowed, when repeating the sacrifice another time, to celebrate it elsewhere, and to choose at his will between rice and barley.
4. A rule has been given in the Srauta-sâtra (Kâty. I, 9, 1: Rice or barley, if a Havis sis prescribed ') which shows that it is indifferent whether rice or barley is taken. Thus the sacrificer is free to elect the one or the other. At least this is the traditional meaning of this Satra. But possibly we had better understand it otherwise. The sacrificer should offer, according to Sätra 3, rice or barley. Whether he has to take the one or the other, there can be no doubt, as the rule given above (Sätra 2) shows that rice should be cooked, if the ceremony is performed for a rice-field, and barley, if for a barley-field.
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