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338
SATAPATHA-BRAHMANA.
the ladle, that is the residue of the Agnihotra ; and what remains in the pot, is as (the rice for oblations which) one takes out from the enclosed part of the cart)? And if any one is to drink it, at least none but a Brâhman must drink it 2: for it is put on the fire (and thereby consecrated), and hence none but a Brâhman must drink it.
SECOND BRÂHMANA. 1. Verily, in him that exists 3, these deities reside, to wit, Indra, king Yama, Nada the Naishadha * (king), Anasnat Sangamana, and Asat Pamsava.
2. Now Indra, in truth, is the same as the Ahavaniya; and king Yama is the same as the Gârhapatya; and Nada Naishadha is the same as the Anvâhâryapakana (Dakshina fire); and because day by day they take that (fire) to the south, therefore indeed they say that day by day Nada Naishadha carries king Yama• (further) south.
3. And again what fire there is in the hall (sabha), that is the same as Anasnat Sângamana : Anasvat (not eating) it is for the reason that people
1 Yatha Parinaho nirvaped evam tat. The Kânva text has : Yatha (yaya MS.) koshthâ parînaho va nirmimitaivam tat.
s Or, 'anybody may drink it, but none but a Brâhman may drink it.' According to the Schol. on Kâty. IV, 14, 11, the milk which is left in the pot may be drunk by a Brâhman, but by no one else; not even in his own house is a Kshatriya or Vaisya allowed to drink it.
The commentator takes it, in whatever (sacrificer) exists.' The (Oxf. MS. of the) Kânva text has nothing corresponding to the second and third Brahmanas.
• The printed text has Naishidha See Weber, Ind. Stud. I, p. 225 seq.
Here Yama is apparently taken as the god of) death and destruction, caused, as Professor Weber suggests, by the warlike expeditions of Nada, king of Nishadha, in the south,
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