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INTRODUCTION.
XV
fire the most usual name, the same name which is used for it in the Satras, grihya agni, and describes a ceremony to be performed over this fire with expressions which agree exactly with the style of the Grihya-sætras? We often find in the Brahmana texts also mention of the terminus technicus, which the Grihya-sútras use many times as a comprehensive term for the offerings connected with Grihya ritual, the word på kayagña?. For instance, the Satapatha Brâhmana, in order to designate the whole body of offerings, uses the expression: all offerings, those that are Påkayagñas and the others. It is especially common to find the Påkayagñas mentioned in the Brahmana texts in connection with the myth of Manu. The Taittirîya Samhità - opposes the whole body of sacrifices to the Pâkayagñas. The former belonged to the gods, who through it attained to the heavenly world; the latter concerned Manu: thus the goddess Ida turned to him. Similar remarks, bringing Manu or the goddess Idå into relation with the Pakayagñas, are to be found Taittiriya Samhita VI, 2, 5, 4; Aitareya-Brahmana III, 40, 2. However, in this case as in many others, the Satapatha Brahmana contains the most detailed data, from which we see how the idea of Manu as the performer of Pakayagñas is connected with the history of the great deluge, out of which Manu alone was left. We read in the Satapatha Brâhmana:
vishtâyân vârabdhaya ritvig antatah kamsena katurgrihitás tisra ágyahutir aindrih prapadam guhoti, &c.
Some of the places in which the St. Petersburg dictionary sees names of the Gribya fire in Brahmana texts are erroneous or doubtful. Taittirfya Samhita V, 5, 9, 2, not gribya but gahya is to be read. Aapâsana, Satapatha Brahmana XII, 3, 5, 5, seems not to refer to a sacrificial fire. Following the identity of a upasana and sabhya maintained in the dictionary ander the heading aupâsana, one might be tempted in a place like Satapatha Brahmana II, 3, 2, 3 to refer the words ya esha sabhayam again to the domestic fire. A different fire is however really meant (Kâtyâyana-Srauta-sútra IV, 9, 30).
Sankhåyana I, 1,1: pâkayagitan vyakhyasyamah; I, 5, I = Pâraskara 1, 4, 1: katvârah pâkayagita huto shutah prahutah prasita iti.
* I, 4, 2, 10: sarvân yagitan ... ye ka pakayana ye ketare.
* I, 7. 1, 3: sarvena val yagiena devah suvargam lokam âyan, påkaya tena Manur asramyat, &c.
• 1, 8, 1, 6 seq. The translation is that of Prof. Max Müller (India, what can it teach us? p. 135 seq.).
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