Such groups are called Paryyayas.
1801. The Hotri has to pour libations on the sacrificial fire, reciting
mantras the while. Sadasyas are persons that watch the sacrifice, i.e.,
take care that the ordinances of the scriptures are duly complied with.
They are, what is called, Vidhidarsinas.
1802. Clarified butter offered in sacrifices, with cakes of powdered
barley steeped in it.
1803. Professor Weber supposes that in this narrative of the three Rishis
Ekata, Dwita, and Trita, the poet is giving a description of either Italy
or some island in the Mediterranean, and of a Christian worship that
certain Hindu pilgrims might have witnessed. Indeed, a writer in the
Calcutta Review has gone so far as to say that from what follows, the
conjecture would not be a bold one that the whole passage refers to the
impression made on certain Hindu pilgrims upon witnessing the celebration
of the Eucharist according to the ordinances of the Roman Catholic
Church. The Honble K. P. Telang supposes that the whole passage is based
on the poets imagination. Ekantabhavepagatah is taken by some to mean
worshippers of the divine Unity. I do not think that such a rendering
would be correct.
1804. The Bombay reading is tadapratihato abhavat. This seems to be
better than the Bengal reading tato-apratihata. If the Bengal reading be
adhered to, apratihatah should be taken in the sense of nasti
pratihatoyasmat. The meaning, of course, would remain the same.
1805. Yapa means the silent recitation of certain sacred mantras or of
the name of some deity.
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