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XIII KÂNDA, 5 ADHYAYA, 3 BRÂHMANA, 7.
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the others,' said Sailali; 'for, doubtless, Ka is Pragàpati, and behind Pragapati are all the gods : it is in this way he gratifies them deity after deity
4. 'Having gone through the twenty-one deities of the Seasonal? (victims), let them proceed by divid. ing (the omenta) into twenty-one parts?' said Bhallaveya; 'for as many as there are Seasonal deities so many are all the gods: it is in this way he gratifies them deity after deity.'
5. 'Let them proceed (with the omenta) singly and not otherwise,' said Indrota Saunaka; why, indeed, should they hasten? It is in this way he gratifies them deity after deity.' This, then, is what these have said, but the established practice is different therefrom.
6. Now Yåg ña valkya said, 'They should proceed simultaneously with the (omenta) of Pragapati's: (victims), and simultaneously with those consecrated to single gods : it is in this way that he gratifies them deity after deity, that he goes straightway to the completion of the sacrifice, and does not stumble.'
7. When the omenta have been offered, the Adhvaryu enters (the Havirdhana shed) and draws
See p. 309, note 2. • According to this view, the omenta of all the victims after the three first (Pragậpatya) ones,—i.e. beginning from the paryangya' animals (see p. 299, note 2) up to the end of the Kåturmasya, or Seasonal victims, which are the last of the domesticated animals
-would be put together in one heap and divided into twenty-one portions, which would then be offered to the first twenty-one deities of the Seasonal offerings, that is to say, to those of the Vaisvedeva, Varuxapraghåsa, Säkamedha, and Mahâ havis offerings, thus omitting the deities of the Pitryeshń and the Sunäsiriya offerings.
* That is the first three victims, viz. the horse, the hornless hegoat, and the Gomriga.
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