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SATAPATHA-BRÂHMANA.
enclosing-sticks, since these are Agnis (fires). When he says, 'the divine Hotris are summoned (ishita),' he means to say, 'the divine Hotris are wished for (ishta).' (He continues],' — for the proclamation of success ?,' — for on this the gods themselves are indeed intent, to wit, that they should speak what is favourable (conducive to success, sâdhu), that they should do what is favourable: hence he says 'for the proclamation of success.'* The human one is called upon for the song of praise (sūktavâka) 3!! by these words he urges on this human Hotri to singing praises.
II. He now takes the prastara-bunch. The prastara assuredly is the sacrificer : hence whithersoever his sacrifice went, thither he thereby wishes him good-speed! Now it is to the world of the gods that his sacrifice went; and to the world of the gods accordingly he thereby takes the sacrificer.
1 On the Agnis officiating as Hotri, see I, 2, 3, 1.
9 Thus Sâyana explains bhadravâkyâya on Taitt. S. I, 1, 13 (vol. i. p. 233). For the Hotri's formula itself, see Sat. Br. I, 9, 1, 4.
According to Kâty. III, 6, 1, and the other Satras, the Adhvaryu adds here sûktà brû hi, 'recite the praises (hymns)l' which Sâyana on Taitt. Br. III, 6,15 combines with the preceding sûktava kaya, and explains thus: 'hotâ tvam sûktasya vâko vakanam yasya so 'yam devah sûktavakah (? i. e. Agni, cf. Sat. Br. I, 9, 1, 4) tasmai sûktavâkâya devâya sûktà brûhi, idam dyâvâprithivîm anuvâkoktâni sobhanâni vakanâni kathaya (1);' but differently on Taitt. S. I, 1, 13, 'idam dyâvâprithivî bhadram abhûd (Taitt. Br. III, 5, 10) ityâdyanuvâkah sûktam, tasya vâko vakanam, tadartham mânusho hota preshitah ; ato hetoh, he hotas tat sûktam brûhi.'
The two stalks, called vidhriti (separation), separating the prastara-bunch from the barhis or grass-covering of the altar (cf. I, 3, 4, 10), he puts back in the place whence they were taken. Kâty. III, 6, 4.
• Svaga, ? literally 'self-go,' i.e. success to him l'
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