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I KÂNDA, 7 ADHYAYA, 4 BRÂHMANA, 9.
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took it round to Pashan. Pashan tasted it: it knocked out his teeth. And thus it came to pass. Hence they say, 'Pashan is toothless;' and therefore, when they prepare a mess of boiled rice (karu) for Pashan, they prepare it from ground rice, as is done for one toothless.
8. They said, 'It has not yet become appeased here: take it round to Brihaspati?!' They accordingly took it round to Brihaspati. Brihaspati hasted to Savitri for his impulsion (influence, prasava'), for assuredly Savitri is the impeller (prasavitri) of the gods. "Impel (influence) this for me!' he said. Savitri, as the impeller, accordingly impelled it for him, and being thus impelled by Savitri, it did not injure him: and thus it was henceforth appeased. This, then, is essentially the same as the fore-portion.
9. Now when he cuts off the fore-portion, he cuts out what is injured in the sacrifice,—what belongs to Rudra.. Thereupon he touches water: water is (a means) of lustration, hence he lustrates by means of water. He now cuts off piece by piece the idā ", (which represents) cattle.
1 Karu, in the ordinary sense of the word, is a potful of rice (barley, &c.) grains boiled, or rather steamed (antarashmapakva), so as to remain whole, as in Indian curry. Cf. Weber, Ind. Stud. IX, p. 216.
* According to Kaushît. Br. VI, 10, they took it from Pashan to Indra, as the mightiest and strongest of the gods; and he appeased it with prayer (brahman); whence the Brahman in taking the prasitra) says, ' Indra is Brahman.' Weber, Ind. Stud. II, p. 307.
The consistent use of derivations from one and the same root (pra-su) in this and similar passages is, of course, quite as artificial in Sanskrit as must be any imitation of it in English
• He thereby averts the evil effects of the act which is connected with Rudra, the terrible god;' see p. 2, note 2. Besides, the i da with which he now proceeds representing the cattle, he thereby guards the cattle from the rudriya, cf. above 1, 7, 3, 21. . See I, 8, 1, 12, 13.
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