History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v3.c49.s2.6.3

v3.c49.s2.6.3

7) he prepares three more piṇḍas for the three ancestors beyond the paternal great-grand-father and invokes them on the piṇḍas in the reverse order i. e. the sixth ancestor on the first (out of these other three piṇḍas), the fifth on the 2nd piṇḍa and the fourth on the 3rd. He then wipes off the remnants of the piṇḍas (piṇḍalepa) sticking to the hand on the north-eastern corner of the vedi with ‘atra pitaro’ (Vāj. S. II. 31 first half). The priests and the sacrificer with faces to the north leave that place, wear the sacred thread in the upavīta form and wait upon the āhavanīya with Vāj. S. III. 51–52 (=Tai. S. I. 8. 5. 1–2), and on the gārhapatya with Vāj. S. III. 53–55 (=Tai. S. I. 8. 5. 2–3). Then entering the vedi the sacrificer, wearing the sacred thread in the prācīnāvīta form, mutters the mantra ‘amīmadanta’ (Vāj. S. II. 31 latter half). They sprinkle the vedi from left to right and do all the rest as in piṇḍapitṛyajña. The sacrificer then folds his hands with ‘namo vaḥ’ (Vāj. S. II. 32) or makes six namaskāras (salutations) and invokes the blessing ‘give us house’ (Vāj. S. II. 32). This rite ends with Śaṁyu (Āśv. II. 19. 2, Kāt. V. 9, 32) i. e. ‘tacchamyorā ...... śaṁ catuṣpade’ (Tai. Br. III. 5. 11) and there is no patnīsaṁyāja homa in dakṣiṇa fire and so on. The remaining portion of the material for offerings is thrown into the fire or into water or may be eaten by the priests.