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10
SATAPATHA-BRÂHMANA.
the fore-edge to the snakes, the threads to the All-gods, and the meshes to the asterisms. For thus indeed all the deities are concerned therein; and hence it is the garment of the consecrated.
19. Let it (if possible) be a new ones, for the sake of unimpaired vigour. Let him (the Adhvaryu) tell (the Pratiprasthầtri) to beat it, in order that whatsoever part of it an unclean woman has spun or woven may become clean. And if it be a new one, let him sprinkle it with water, so that it become clean. Or let him be consecrated in one which is laid aside to be worn (daily) after bathing, without being soaked (in some sharp cleansing substance) ?
20. He puts it round him, with the text, 'Thou art the covering' of consecration and penance;' heretofore, indeed, this was the covering of him as one unconsecrated, but now it is that of consecration and penance : hence he says, 'thou art the covering of consecration and penance.' 'I put thee on, the kindly and auspicious;' whereby he means to say, 'I put thee on, the kindly and pleasing one;'
(T.S. VI, 1, 1) reads, agnes täshadhânam (salâkopadhânam tůshah, tatra tantanam paranam tushadhanam; Sây.), vâyor vậtapẫnam (vâyunâ soshanam vâtapânam, S.). The warp (prâkînatâna) and woof (otu), on the other hand, are by the Black Yagus ascribed to the Adityas and Visve Devâh respectively.
i Praghâta, apparently the closely-woven part at both ends of the cloth from whence the loose threads of the nîvi, or unwoven fringe (thrum), come out. The Black Yagus ascribes it to the plants.
* Literally,‘unbeaten (ahata), unwashed.'
8 That is to say, if it be not a new garment, it should be one that has not been washed by a washerman (with mautra, &c.), but worn daily after bathing.
4 Or, outward form, tanu. Its meaning sometimes comes very near to that of skin,' assigned to it by the lexicographers. Cf. III, 2, 2, 20; 4, 3, 9.
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