History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v5.c73.t1.386

v5.c73.t1.386

¹¹²³ The words in the प्रयोग (p 108a) are 'इदं पितृभ्यो नमो अस्त्वद्येति नमस्कारवतीमन्तत शंसति तस्मादन्ततः पितृभ्यो नमस्क्रियते । तदाहुर्मन्त्राह्वानं पित्र्या. शंसेरन् अन्वाह्वानाँ ३ इति । व्याहावमेव शंसेदसस्थितं वै पितृयज्ञस्य ससंस्थास्थित वा एष पितृयज्ञ संस्थापयति यो व्याहावं शंसति तस्माद् व्याहावमेव शस्तव्याम्।' The passage इदं पितृभ्यो नमो... up to शस्तव्याम् is taken verbatim from the ऐतरेयब्राह्मण 13th chapter 13th khaṇḍa (end). The khaṇḍa (13) starts with the question whether the (*Continued from the last page*) verse 'devānāṁ patnīr' (Ṛg V. 46 6) or the ṛk verse referring to Rākā should be recited first in the आग्निमारुतशस्त्र in तृतीयसवन. The conclusion reached is that the verse referring to देवपत्नीs should be recited first by the होतृ. In the same context a question is raised whether the Yāmī verse (Ṛg X 14 4 'Imam yama prastaram') or the Pitṛyā verses (Ṛg. X 15 1-3) should be recited first. The conclusion is that the यामी verse should be first recited, then the Kāvya verse (Ṛg X. 14. 3 'Mātali kavyair') and then the pitṛyā verses, out of which Ṛg X. 15. 2 (इदं पितृभ्यो नमो अस्त्वद्य) is recited last in which the word नम. occurs. आहाव means the mantra शों३सावो३म्. The figure 3 is a sign of the प्लुत accent. The sign of प्लुत shows deliberation आहु—we have to understand ब्रह्मवादिन as the subject Then comes the question whether the आहाव should be recited at the beginning of each of the three pitṛyā verses or not The conclusion is that the आहाव should be recited at the beginning of each of the three pitṛyā verses Apparently it is rather difficult to say why this passage of the ऐतरेयब्राह्मण should occur in this प्रयोग The only reason appears to be that the ऐ ब्रा. passage has something to say about पितृs and hence as this is a प्रयोग for पितृs it is introduced here