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SATAPATHA-BRAHMANA.
with a Yagus-text, let her do so with this one (Vág. S. II, 21 a), “The Veda art thou: whereby thou, O divine Veda, hast become Veda for the gods, thereby mayest thou become Veda for me?!
24. (The Hotri) strews it (from the Gârhapatya) as far as the east end of) the altar?; for the altar is female and the veda is male; and from behind the male approaches the female: from behind (i. e. west) he accordingly causes it (the altar) to be approached by that male, the veda. For this reason he strews (the grass of the veda) as far as (the east end of) the altar.
CONCLUDING CEREMONIES. 25. He (the Adhvaryu) now makes the samishtayagus-oblation, thinking, 'In the east my sacrifice shall be completed !' Were he to perform the samish tayagus-oblation first and then the patnfsamyâgas, that sacrifice of his would be completed in the west (behind the sacrificer) :: hence he makes
1 According to Kâty. III, 8, 2, the lady thereupon unties the grass-cord with which she was girt (see I, 3, 1, 12), with the text, 'I free myself from Varuna's noose wherewith the gracious Savitri bound me; place me unscathed, together with my husband, in the lap of eternal law, in the world of righteousness !' Äsv. I, 11, 3, however, assigns this ceremony to the Hoti; and no doubt rightly, since it is not mentioned by our author, and the Vâg. S. does not give the formula. Thereby also the original form of the text (Rigveda X, 85, 24), I free thee,' &c., is preserved. Mahîdhara on Vâg. S. here takes veda' either in the sense of the Veda (Rik, &c.),' or as 'the knower. Perhaps it should rather be taken as the obtainer.'
Thus â vedeh is explained by Harisvâmin (according to comm. on Kâty. III, 8, 3). Others take it in the sense of up to where the barhis begins.
The patnisamyâgas were performed in the Gârhapatya fire, and therefore west of the altar; and on their completion, the priests betake themselves back to the Ahavaniya.
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