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I KÂNDA, 8 ADHYAYA, 2 BRÂHMANA, 16.
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15. ('The divine Barhis (or Narâsamsa) may accept (the offering)] for abundant obtainment of abundant gift! [Vaushat!]' For a deity only the vashat-call is pronounced, to a deity only offering is made; but here at the after-offerings there is no (proper). deity'. When he says 'The divine Barhis,' in this there is neither Agni, nor Indra, nor Soma; when he says "The divine Narasamsa,' neither is there in this anything whatever (of the nature of a god); and what Agni there is in the third offering-prayer), he indeed is virtually the gayatri.
16. The reason, then, why he offers with the formula for abundant obtainment of abundant gift ?,'
recipients of the offerings. The difference between the fore-offerings and after-offerings in regard to the offering-formula lies in this, that at the first fore-offering the Adhvaryu, in calling on the Horri, names the particular object of the offering, viz. Pronounce the offering-prayer to the samidhs !' while for the remaining prayâgas he merely calls Pronounce the offering-prayer l' and the Hotri begins all his prayers (after the introductory âgur-formula) with the name of the respective recipient of the oblation. At the after-offering, on the other hand, the Adhvaryu calls each time, 'Pronounce the offering-prayer to the gods' (or, according to Kâty. III, 5, 8, optionally without to the gods,' the second and third times), and the Hotri's prayers begin with The divine (Barhis, or Narasamsa, or Agni Svishtakrit). ... See I, 5, 3, 8 seq.
Agni Svishtakrit, the recipient of the third after-offering, is, as we saw, regarded as representing the gayatrî metre.
* Vasuvane vasudheyasya (vetu); perhaps better, as Sâyana, on Taitt. S. II, 6, 9, takes it, 'May he partake of the gift of wealth for the sacrificer's) obtainment of wealth.' 'For the wealthdesirer of wealth-gift'='for the desirer of wealth-possession,' St. Petersb. Dict. Our author apparently takes it in the sense of 'for the obtainer of wealth and for the receiver of wealth ;' and Mahîdhara (Vâg. S. XXII, 48; XXVIII, 12) interprets it for the giving (or obtainment) of wealth and for the depositing of treasure (i. e. for burying a treasure in the sacrificer's house I)' Harisvamin takes vasuvane as vocative; but the accent is against his view.
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