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410
SATAPATHA-BRAHMANA.
away the calves (from the cows) with the (palâ sa-) branch, and having all the cows) milked into the pot containing the strainers. Now, whenever in preparing the pap) they use (whole) rice-grains, then that is a karu: this nourishment the gods took when they were about to slay Vritra on the morrow; and so does he (the Sacrificer) now take that nourishment, being about to slay his wicked, spiteful enemy. The reason, then, why it is milk-pap, is that milk is nourishment, and rice-grains are nourishment, and that he thus puts into him (âtman) that twofold nourishment. For this reason it is a rice-pap (prepared) with milk.
5. The practice, in regard to this (pap, is as follows). The same altar covered (with sacrificial grass) which served for the (oblation to the Maruts, the Scorchers, is (now used) 2. Near this covered altar they lay down the enclosing-sticks and pieces of wood. Having had (the cows) milked in the same way (as before), he (the Adhvaryu) cooks the pap; and having cooked it and basted it with butter, he removes it from the fire.
6. They then rinse either two plates or two dishes, and put that (pap) thereon in two equal
1 That is, strengthening food. Instead of medhas, the Kanva recension has throughout medham (as once in our text).
? At the preceding offering, that to the Marutah Sânta panah, the ishti is either to be interrupted at the end of the Samish/ayagus (see I, 9, 2, 25-28), or only the offering of the Barhis (1, 9, 2, 2931) is to be omitted. The concluding ceremonies are to be performed either on the same day, after the offering to the Maruto Grihamedhinah-which itself concludes with the Ida, and (acc. to Taitt. Br. I, 6, 6, 6) has neither fore-offerings nor after-offeringsor the following morning after the Darvihoma (see par. 17). Kâty. V, 6, 3-5; 32-33.
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