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I KÂNDA, 9 ADHYÂYA, I BRÂHMANA, 21.
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for the benefit of his spiteful enemy: hence he should not offer more (prayers) than these.
19. Even less,—seven (he may offer)?.—May the gods vouchsafe him that!' he thereby says, * May the gods grant him that.'—May the god Agni solicit that from the gods, we men from Agni-,' he thereby says, 'May the god Agni solicit that from the gods, and we will then solicit it for this (sacrificer) from Agni
20. '—What was searched for and found ? ;' they indeed searched for the sacrifice, and found it: therefore he says, 'what was searched for and found.'And 'may both heaven and earth guard this one (enam) from anxiety!' he thereby says, 'may both heaven and earth protect him from suffering.'
21. Here now some say, 'And may both heaven and earth guard me (mâ 3)...,' arguing that in this way the Hotri does not exclude himself from the benediction. Let him not, however, say this; for, surely, the benediction at the sacrifice is for the sacrificer: what then have the officiating priests to do with it? Whatever blessing the officiating priests invoke at the sacrifice, that is for the sacrificer only. On the other hand, whoever says, and may both heaven and earth guard me ...,' does not establish
1 That is, if he chooses to omit the second formula mentioned in par. 14.
Ishtam ka vittam ka.' This is also the reading of the Asv. S. (? What was wished for and obtained'). The Kânva text reads
ishtam ka vittam kâbhât.' Our author seems here to refer to the legend in 1, 5, 2, 6 seq., or to that in I, 6, 2, I seq. The reading of the Black Yagus, ishtam ka vitam ka, 'what has been offered up and accepted (eaten by the gods),'is probably the original and correct one.
* The Kânva recension, the Black Yagur-veda, and Asv. S. read no,'us.'
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