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SATAPATHA-BRAHMANA.
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a boon (may mean) everything, so that he thereby appeases him (Agni) with everything.
5. Here now they say, 'When he has made this offering, he need not attend to the subsequent oblations; for by this offering he obtains that wish for which he takes out the subsequent oblations.'
6. He takes out (material for an oblation) i to Agni Pavamâna (the Blowing). Now the blowing one is the breath, so that he thereby puts breath into him (the sacrificer). And this he puts into him by means of this (offering); for breath means food, and this offering also is food.
according to the commentary, being then made to the Adhvaryu and the Brahman. This ceremony is succeeded by the silent performance of the Agnihotra.
1 The půrnâhuti, which marks the close of the Agnyâdheya proper, is followed by the Agnihotra, performed with the texts pronounced in a low voice. Not less than twelve days after the Agnyadheya (if at all the three fires being kept up during the intervalthe young householder has to get performed for him (on the model of the new and full-moon offering, mutatis mutandis, there being neither the uddharana, or taking out of fire from the Gârhapatya, nor the choosing of a Brahman, &c.) the three ishtis mentioned above. At the first ishń, the special havis (sacrificial dish) consists of a rice-cake on eight potsherds for Agni Pavamâna;-at the second of two such cakes for Agni Pâvaka and Agni Suki respectively;-at the third of a potful of boiled rice for Aditi. The three havis of the first two ishtis being (according to Taitt. Br. I, 1, 6, 3) considered as representing the three bodies (tanu) of Agni ; these offerings are called tan û havir ishtis. They are, however, also called Pavamâneshtis. At these the name of the recipient (Agni Pavamâna, &c.) has to be pronounced in a low voice in the formulas used at the chief offering. The Taitt. Br. mentions, besides, the usual Indrâgni cake (of the new-moon sacrifice) which is to be offered before the offering to Aditi.
• Sâyana, on Taitt. Br. I, 1, 5, 10, takes pavamâna as 'pure' or purified by himself' (svayam sriddha); pâvaka as purifying (others);' and suki as 'shining.'
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