The Agnistoma Somayaga in the Shukla Yajurveda
by Madan Haloi | 2018 | 109,416 words
This page relates ‘Part 1.4: Consecration rite (dikshaniyeshti)’ of the study on the Agnistoma Somayaga as described in the Shukla Yajurveda (dealing with Vedic Rituals). The Agnistoma sacrifice (lit. “praise of Agni”) connects god with men and is performed in the spring season. It is the model of all the Soma sacrifices and forms a large and complicated ceremony preceded by four preliminary ritualistic days. This thesis deals with all the details involved in the Agnistoma sacrifice.
Part 1.4: Consecration rite (dikṣaṇīyeṣṭi)
[Full title: Rites Performed on the First Day: (d) Consecration rite (dikṣaṇīyeṣṭi)]
After the construction of the śālā, the sacrificer prepares himself for Dikṣaṇīyeṣṭi i.e., the consecration rite. It is to be noted here that the rite Dīkṣā takes place on the first day and after three days, the rite called Somābhiṣava is done. But, regarding the number of dīkṣā days there are various options such as ekā dīkṣā, tisra dīkṣā, dvādaśa dīkṣā or it may be aparimita i.e., unlimited.[1] In case of one dīkṣā day,it takes place on the first day and after the Dīkṣā rite, the rite called Upasad is performed on the following three days and on the fifth day the Somābhiṣava rite is performed. Again, if there are three Dīkṣās, then on the first three days, the Dīkṣā rite is performed. Then on the next three days, the Upasad rite takes place and on the 7th day, the rite Somābhiṣava is performed. All these can be done while the consecration rite starts in the bright fortnight.[2] It may not be irrelevant to state here that according to the Śatapatha Brāhmaṇa cutting of the sacrificial post to be used in animal sacrifice which form a part of Soma ritual and the yūpāhuti i.e., making libation to the post can be done simultaneously.[3] The yūpāhuti is made by reciting the mantra related to Viṣṇu.
The mantra runs as follows—
uru viṣṇo vikramasvoru kṣayāya naskṛdhi/ ghṛtaṃ ghṛtayone piba pra pra yajñapatiṃ tirasvāhā/[4]
The yūpāhuti i.e., the libation to the sacrificial post should be done by the sacrificer by the side of the post or by producing a fire through araṇimanthana, libation should be made in that fire prior to his consecration. The cutting of the sacrificial post can however be done during consecration. This view of Kātyāyana follows the view of the Śatapatha Brāhmaṇa where it is said that prior to the raising of the post, the cutting of the post and making libation to it-these two rites can be done simultaneously.[5]
For the consecration ceremony, the sacrificer proceeds towards the śālā. He makes his entry by holding in his hand two churning sticks and by touching the eastern post of the śālā.[6]
Here, the sacrificer recites the following mantra of the Vājasaneyī Saṃhitā—
edamaganma devayajanaṃ pṛthivyā yatra devāso ajuṣanta viśve/ ṛksāmābhyāṃ saṃtaranto yajurbhī rāyspoṣeṇa samiṣā madema[7].
It has already been stated that devayajana is a place where all the gods are worshiped. The mantra too speaks of it. Moreover, the sacrificial religion needs the application of Ṛgvedic , Sāmavedic and the Yajurvedic formulae. This fact has also been indicated in the mantra. If the soma creeper has already been collected from the forest, the Adhvaryu places the soma in the śālā and to the king soma, is given haviṣya i.e., vrīhi, yava etc.but, not meat before buying it.[8] Then follows the consecration rite. The Śatapatha Brāhmaṇa states the time for consecration and accordingly in the afternoon (aparāhṇa) the rite should be performed. As the sacrificer is about to enter into a vow, hence, in the afternoon, he consumes whatever he desires or whatever is made available to him. From this time onwards, he is to drink only vrata which consists of milk. Again, if the sacrificer does not wish to have any thing, he may do so.[9] The word aparāhṇa refers to the third part of the day.[10] Then in the parivṛta prepared in the northern part of the śālā a vessel of water is kept ready.[11] The sacrificer before taking his holy bath of consecration orders his helpers to ready the materials necessary for the Soma sacrifice.There after the sacrificer himself enters the northern parivṛta for apṣudīkṣā.[12] The shaving of hair and beard and cutting of nails of the sacrificer are done by a barber. The hair, beard, nail etc. are considered to be impure, because water does not stick to these things. Hence, shaving of hair, beard and cutting of nails means getting purified and thus the sacrificer being purified becomes fit to perform the sacrifice[13] According to the commentator Vidyadhar, while the barber stand by the sacrificer, the Adhvaryu cuts nails of the sacrificer.[14] On the other hand, according to Jaimini, the sacrificer himself should do his purificatory rites, because, he himself is as important as the sacrifice.[15] The Śatapatha Brāhmaṇa also does not clearly mention whether this function is meant to be done by the sacrificer or the Adhvaryu or the barber. It simply uses the pronoun sa to indicate the performer of the task . But, Eggeling gives its meaning as the sacrificer.[16] Prior to the shaving of hair and beard, the sacrificer cuts his nails. He at first cuts the nails of his right hand by starting with his thumb. The Śatapatha Brāhmaṇa states that usually human beings first cut the nails of the left hand and they start from the little finger. But, here, as the consecration is related to the gods, hence, the procedure differs from the ordinary practice.[17] While shaving his hair the shaver starts with a bunch of hair on the right side of the head above the right ear.[18] First he wets the hair[19] by uttering the prescribed mantra.
The prescribed formula of the Vājasaneyi Saṃhitā runs as follows—
Then, a kuśa grass is held in between the hair and the razor in order to cut off the bunch of hair.[21]
The formula to be uttered here runs as follows—
oṣadhe trāyasva/[22]
It may be stated in this context that Uvaṭa and Mahīdhara while commenting on the cited formula, make it clear that the holder of the kuśa grass is a person other than the sacrificer.[23] Then with the razor the hair is cut.[24]
Here the formula to be applied is—
Having cut the hair, these are placed in a water vessel.[26] In this way, some hair of the left side of the head is also cut, but without reciting any mantra.[27] According to Vidyadhar, all the rites related to thecutting hair of the sacrifice are done by the Adhvaryu.
He states it thus—
Thereafter, the razor is handed over to the barber who cuts the rest of hair and beard of the sacrificer.[29] After the barber has cut the hair and beard, the sacrificer takes his bath. The consecration is to be done with purity of mind and speech. As water is capable of washing away all impurity, one becomes pure whenever one bathes in water. Hence, the sacrificer takes a holy bath.[30]
The mantra uttered by the sacrificer during his bath runs as follows—
āpo asmānmātaraḥ śundhayantu ghṛtena no ghṛtapvaḥ punantu/ viśvaṃ hi ripraṃ pravahanti devīḥ/[31]
In this mantra, the waters are addressed as the mother. Because the waters are indispensable for sustaining and nurturing the living beings. The goddess of the water is worshipped to make pure the worshippers as she burns all the sins and makes pure the sacrificer[32] Hence, the sacrificer utters this mantra when he bathes. It is not clear as to where the sacrificer takes his bath as there is no clear mention of this in the Śatapatha Brāhmaṇa and in the Kātyāyana Śrautasūtra. But Karka states that the sacrificer bathes in the vessel placed in the parivṛta.[33] Being sanctified through bathing, the sacrificer comes out from the water and moves towards the north eastern side of the sacrificial ground.[34] [35] While he gets up from the water he utters the following formula of the Vājasaneyi Saṃhitā -udidābhyaḥ śucirā pūta emi/.[36] Devayājñika in his commentary on the Kātyāyana Śrautasūtra makes it clear that as the mantra udidābhya…is applied while the sacrificer comes out from the water hence, his bath should be in the water of a pond or a river and not in the water contained in the vessel. Because, a bath in a pitcher of water and the mantra udidābhya do not complement to each other.[37] The sacrificer needs internal purity also and for this he sips water.[38] Then the sacrificer puts on a linen garment. He may put on a new garment which is unwashed and is made pure only through sprinkling of water on it or, the sacrificer may wear a clean garment which he wears daily after his bath and thus he may perform the rite.[39] As stated by Kātyāyana , it should be free from lint on the outer side of the garment and the loose threads in the border of the garment should not be knotted.[40]
As stated in the Śatapatha Brāhmaṇa[41], the following formula is applied while the sacrificer puts on the linen garment—
dīkṣātapasostanūrasi tāṃ tvā śivāṃ sagmāṃ paridadhe bhadraṃ varṇaṃ puṣyan/[42]
In this formula, as believed by the commentators, the words dīkṣā and tapaḥ denote the Iṣṭis called Dīkṣaṇīyā and Upasad. The garment worn by the sacrificer has been symbolically identified as the body of both the Iṣṭis and hence by putting on the garment, the sacrificer enriches his identity as a dīkṣīta yajamāna.[43] The Pratiprasthātṛ performs this consecration i.e., the apṣudīkṣā of the wife of the sacrificer without the application of any formula. She is consecrated in the parivṛta situated in the west of the śālā. The cutting of hair too is not made compulsory for her.[44] The sacrificer is prohibited from eating the flesh of a cow or an ox. But, Yājñavalkya refutes this view.[45] On completion of the rites in the parivṛta, the sacrificer is led out by the Adhvaryu towards the śālā.[46] The praṇīta water is carried forward at this time. Praṇīta water which is purified with a seive called pavitra and carried by the Adhvaryu in a special vessel is used for making the dough for the purodāśa[47] After having brought forward the praṇīta water, the Adhvaryu proceeds to make ready the purodāśa for Dīkṣaṇīyeṣṭi and prepares the materials for āgnāvaiṣṇava purodāśa to be baked on eleven potsherds. The Śatapatha Brāhmaṇa states the reason of offering this purodāśa to Agni and Viṣṇu . According to it, Agni represents all the deities and oblation is offered in the fire for all the deities. Moreover, Agni is avarārdhya i.e., the first deity of sacrifice while Viṣṇu is parārdhya i.e., the last deity. Hence, offering of purodāśa to Agni and Viṣṇu means offering to all the deities and consecration is performed by honouring all the deities. Hence, in the consecration rite, purodāśa is offered to Agni and Viṣṇu.[48] Kātyāyana simply states it thus—
prapādyāgnāvaiṣṇava ekādaśakapālaḥ/[49]
Sāyaṇa states that the words avarārdhya and parārdhya refer to the first and the last deities of sacrifice respectively.[50] According to one view, a rice pap to the Ādityas i.e., the sons of Aditi should also be offered.[51]
In the Dīkṣaṇīyeṣṭi, there are seventeen Sāmidhenis i.e., verses recited while kindling the sacred fire.[52] The word sāmidheni comes from the word samidh and these verses are recited by the Hotṛ in a monotone i.e., ekaśruti when Agni is being kindled.
Generally, it consists of eleven verses, but the number is increased upto fifteen by repeating the first verse and the 11th verse thrice. The last one is called paridhānīya. A log is put as fuel into the āhavanīya as soon as om is uttered at the end of each verse.[53] The two additional verse added to accomplish seventeen verses are called dhāyyā.[54] The principal deities are Agni and Viṣṇu to whom the Adhvaryu offers oblation by reciting formula in low voice. Furthermore, the Dīkṣanīyeṣṭi contains five Prayājās i.e., fore offerings and three Anuyājās i.e., after offerings. These are to be performed up to the rite called Patnīsaṃyāja which is performed in honour of the wives of the gods.After the Patnīsaṃyāja the rite known as Samiṣṭayajuḥ should not be performed. The reason of avoiding the rite Samiṣṭayajuḥ has also been found in the Śatapatha Brāhmaṇa according to which as the Samiṣṭayajuḥ marks the end of the rite, the sacrificer cannot complete the entire sacrifice putting on the dress of the consecrated sacrificer[55]. The word literally means a yajuṣ formula which makes the end of the sacrifice.[56] Sāyaṇa clearly states that the sacrificer should complete the sacrifice with that particular dress which he puts on during his consecration. If the rite Samiṣṭayajuṣ is performed, then it denotes the completion of the rite. In such case, the sacrificer will have to change his dress. Again, if he changes his dress, he cannot complete the entire rite[57]. Hence, the Dīkṣanīyeṣṭi has to end with up to Patnīsaṃyāja and must not continue up to Samiṣṭayajuṣ. Kātyāyana too states the same view. Moreover, he states that from the beginning of the Agniṣṭoma upto the offering of the animal to Agni and Soma, all the formulae should be uttered in low voice. But, apart from this opinion, he cites another view where it has been said that the Dīkṣaṇīyeṣṭi should be performed by reciting the Mantras in a high tone, the Prāyaṇīyeṣṭi in low tone i.e., in mandrasvara and the Ātithyeṣṭi in a lower tone i.e., in mandratara/[58]
Karka makes this statement clear by saying as follows—
yāvatyā vācā kāmayeta tāvatyā dīkṣaṇīyāyāmanubrūyānmandraṃ prāyaṇīyāyāṃ mandrataramātithyāyām/[59]
Again Kātyāyana states that the Upasad Iṣṭi should be performed by reciting the formula in an inaudible voice.[60]
So far as the actual procedure of Dīkṣā of the sacrificer is concerned, it is as follows -in the eastern part of the śālā while the sacrificer stands on the kuśa grass, the Adhvaryu smears the whole body of the sacrificer from his head to feet with fresh butter i.e., navanīta. While the Adhvaryu anoints the sacrificer, he smears the butter on his body by proceeding against the way in which hair grows in a human body (anuloma).[61] The Adhvaryu smears the sacrificer reciting the prescribed formula of the Vājasaneyī Saṃhitā.
The formula runs as follows—
In this formula, navanīta has been addressed as mahīnāṃ payaḥ and varcodā and is prayed to give varcas i.e., lustre.[63] Then the eyes of the sacrificer are smeared with traikakudañjana i.e., ointment gathered from the Traikakud mountain. In the absence of traikakudañjana some other material can be used as anointment.[64] Kātyāyana too holds the same view.[65] According to Karka,the sacrificer himself smears his eyes.[66] On the other hand, according to Vidyadhar, the Adhvaryu should do it.[67]
A stalk of reed is used for anointing the eyes—
At first, the right eye is smeared and then the left—
sa dakṣiṇamevāgra ānakti/[69]
The eyes of the sacrificer are smeared with the prescribed formula of the Vāyasaneyī Saṃhitā and the formula is as follows—
vṛtrasyāsi kanīnakaścakṣurdā asi cakṣurme dehi/[70]
The right eye is smeared two times. The prescribed formula is uttered only one during the first act of smearing and the second is done silently. The left eye is smeared three times. But, the prescribed formula is uttered only once and the second and third repetitions of the act are done without uttering any formula.[71] Kātyāyana is also of the same view.[72]
Then the Adhvaryu purifies the sacrificer using kuśa grass which is reffered to as pavitra i.e., purifier. Whenever man speaks untruth he becomes impure. On the otherhand, consecration needs purity of the person who seeks to be consecrated.
The kuśa grass is considered to be pure, hence, the sacrificer who is being consecrated is purified with the kuśa grass—
athainaṃ darbhapavitreṇa pāvayati/ amedhyo vai puruṣo yadanrtaṃ vadati/ tena pūtirantarataḥ/medhyā vai darbhāḥ -medhyo bhūtvā dīkṣā iti/ pavitraṃ vai darbhāḥ -pavitrapūto dīkṣā iti/ tasmādenaṃ darbhapavitreṇa pāvayati/[73]
The Adhvaryu purifies him using seven stalks of kuśa grass each time uttering the prescribed formula viz., citpatirmā…,vākpatirmā..., devo mā…etc. as prescribed in the Brāhmaṇa texts.[74] To each of the cited prescribed formula, acchidreṇa pavitreṇa etc. are to be added. He purifies the upper part starting from the navel of the sacrificer two times with the two cited formulae and the lower part from the navel is purified only one time with the third formula respectively.[75]
All these have been summarized by Kātyāyana thus—
kuśapavitraiścitpatirmeti pāvayati saptabhiḥ saptabhiḥ pratimantramacchidreṇeti sarvatra dviruparinābhyunmrjya pradakṣiṇaṃ sakṛdavāṅ//[76]
The full form of the formulae[77] is as follows respectively–
a)
citpatirmā punātvacchidreṇa pavitreṇa sūryasya raśmibhiḥ /
tasya te pavitrapate pavitrapūtasya yatkāmaḥ pune tacchakeyam//b)
vākpatirmā punātvacchidreṇa pavitreṇa sūryasya raśmibhiḥ /
tasya te pavitrapate pavitrapūtasya yatkāmaḥ pune tacchakeyam//c)
devo mā savitā puṇātvacchidreṇa pavitreṇa sūryasya raśmibhiḥ /
tasya te pavitrapate pavitrapūtasya yat kāmaḥ pune tacchakeyam//
In these formulae, the sacrificer addresses Citpati (lord of intellect), Vākpati (lord of speech)and the god Savitr and worships them to make him purified so that he becomes capable of performing the Soma sacrifice.[78] The Adhvaryu may use one or three or seven stalks of kuśa grass to purify the sacrificer.[79] Then the Adhvaryu makes the sacrificer utters the mantra āvo devāsa…etc. in which blessing of all the gods are invoked and they are invited to the sacrifice.[80]
The full form of the mantra is—
ā vo devāsa īmahe vāmaṃ prayatyadhvare / ā vo devāsa āśiṣo yajñīyāso havāmahe//[81]
This mantra supplies an idea of Vedic sacrifice. In Vedic sacrifice, the sacrificer seeks divine blessings from the gods. Therefore, he invites all the gods to the sacrifice.[82] Here, the sacrificer also seeks blessing at the very outset of his sacrifice.
Thereafter the sacrificer closes his palms and turns them into his fists. The mantra to be applied at this juncture runs as follows—
svāhā yajñaṃ manasaḥ svāhororantarikṣātsvāhā dvyāvāpṛthivībhyāṃ svāhā vātādārabhe svāhā//[83]
Mahīdhara while commenting on the mantra states the process of making the fists. He states that while uttering the first formula i.e., svāhā yajñaṃ manasaḥ, the sacrificer bends inward the little fingers of the two hands, uttering the second mantra, the third and with the fourth formula, the sacrificer bends in the other three fingers of the both hands. Finally, uttering the last part of the formula viz., svāhā vātādārabhe, he makes the fists.[84] Mahīdhara’s explanation as it seems is based on the view of Kātyāyana[85]. The Śatapatha Brāhmaṇa shows the formulae separately for each pair of fingers. Accordingly while reciting the formula svāhā yajñaṃ manasaḥ, the sacrificer first bends in two fingers of his two hands simultaneously, with the formula svāhororantarikṣāt, he bends other two fingers of his two hands, uttering the formula svāhādvyāvaprthivīvyām, he bends other two fingers and finally, svāhā vātādārabhe is uttered to make the fists.[86] But, Sāyaṇa makes it clearer by saying that the sacrificer with one formula, bends in simultaneously two fingers of the two hands beginning with the little finger and finally with the last formula he should make the fists.[87] In this context one may refer to an arthavāda found in the Aitareya Brāhmaṇa which says that one who makes the fist, keeps the sacrifice as well as all the deities at one’s hands.[88] Having made the fists, the sacrificer utters the word svāhā twice and thereafter he observes the vow of silence. As vāk has been equaled to Yajña, hence, by repressing his speech, the sacrificer holds the sacrifice in his soul says an arthavāda of the Śatapatha Brāhmaṇa.[89] Kātyāyana states that the sacrificer keeps free his thumbs and the fore fingers of the hands but not the others.[90]
Thereafter, the sacrificer enters the śālā for perfrming dīkṣāhuti through the path which lies between the āhavanīya and the gārhapatya. This is the usual path(sañcara)for the sacrificer i.e., the path fixed for him until the rite of pressing the soma juice begins[91] The Pratiprasthātṛ keeps himself busy in performing the rites related to the wife of the sacrificer by leading her to śālā. But, he does not apply any formula.[92] According to Vidyadhar, the Pratiprasthātṛ may lead her through the western path of the āhavanīya and the gārhapatya fires or she may go through the path found in between the āhavanīya and the gārhapatya and this path is fixed for her till the rite of soma pressing.[93]
In addition to these, come the offerings known by the name audgrabhaṇahoma. As stated in the Śatapatha Brāhmaṇa, all the Yajurvedic formulae of the consecration rite are known as audgrabhaṇa i.e., the elevator. Because, through the recitation of these formulae in the consecration rite, one raises himself to heaven from this world.[94]
But, the word audgrabhaṇa is used in ritual to refer to libations—
āhutayo hyetāḥ.[95]
The Śatapatha Brāhmaṇa states that the first three libations are made with the sruva i.e., the dipping spoon and fifth with the sruk.[96] Sāyaṇa adds that the fourth libation is also made by the sruva.[97] During the making of the libation, the Adhvaryu utters each time one of the formulae of the Vājasaneyī Saṃhitā.
The complete mantra runs as follows—
ākūtyai prayuje’gnaye svāhā, medhāyai manase’gnayesvāhā, dīkṣāyai tapase’gnaye svāhā, sarasvatyai pūṣṇe’gnaye svāhā / āpo devīrbṛhatīrviśvaśambhuvo dvyāvāpṛthivī uro antarikṣa/ bṛhaspataye haviṣā vidhema svāhā//[98]
Mahīdhara while commenting on the mantra states the six formulae serially thus—
ākūtyai prayuje’gnaye svāhā...iti prathamo mantraḥ/ medhāyai manase’gnaye svāhā…iti dvitīyaḥ/ dīkṣāyai tapase’gnaye svāhā…iti tṛtīyaḥ / sarasvatyai pūṣṇe’gnaye svāhā...iti caturthaḥ/, he āpaḥ, he dvyāvāpṛthivī…iti pañcamo mantraḥ/, viśvo martaḥ…yaḥ itthaṃbhūtaḥ savitā … iti ṣaṣṭha audgrabhaṇamantraḥ/.
According to Mahīdhara, the deities of the first four libations is Agni the deity of the fifth is Āpaḥ and of the last is Savitṛ.[99] Out of the six Mantras , the muttering of the third mantra is not accompanied by any homa.[100] Thus, there are five libations to be made.
The Śatapatha Brāhmaṇa states thus—
All the libations are made taking ghee from the ājya pot with a prescribed mantra.[102] The Śatapatha Brāhmaṇa states that the first three formulae are adhītayajūṃṣi i.e., these are for some mediated objects. The fourth libation is made for fulfilment of desire.[103] Sāyaṇa states that it is for the fulfillment of desire of gaining heaven.[104] The fifth one which is made with the sruk is the actual audgrabhaṇahoma[105] Reciting the formula ākūtyai prayuje’gnaye svāhā, the Adhvaryu makes the first libation in the fire.Then with the formula medhāyai manase’gnaye svāhā, he makes the second libation. Thereafter, uttering the formula sarasvatyai pūṣṇe’gnaye svāhā, the Adhvaryu makes the third libation.
The fourth libation is made with the formula—
āpo devīrbṛhatīrviśvaśambhuvo dyvāvāpṛthivī uro’ntarikṣa/ bṛhaspataye haviṣā vidhema svāhā//[106]
For making the fifth libation, the content of the ladle called dhruvā is poured into the juhū. Ghee is taken from the ājya pot three times with the sruva ladle and the same is poured in to the juhū. But, at the third time, the sruva is made full with ghee with the help of the ājyavilāpanī while keeping the sruva over the juhū and finally, the content of the surva is poured into the juhū and then the libation is made.
The Śatapatha Brāhmaṇa states thus—
atha yat dhruvāyāmājyaṃ pariśiṣṭaṃ bhavati tajjuhvāmānayati/ triḥ sruveṇājyavilāpanyā adhijuhvāṃ gṛhṇāti / yat tṛtīyaṃ gṛhṇāti tat sruvamabhipūrayati/[107]
While he makes the libation, he utters the following mantra of the Vājasaneyī Saṃhitā—
viśvo devasya neturmarto vurīta sakhyam/viśvo rāya iṣudhyati dyumnaṃ vṛṇīta puṣyase svāhā//[108]
Kātyāyana states all these rituals in sūtra style in the Kātyāyana Śrautasūtra.[109] It has also been stated in the Śatapatha Brāhmaṇa alternately that one may offer only the fifth libation in lieu of five separate libations i.e., only one. In this case, he should make a full offering (pūrṇāhuti).[110]
After the audgrabhaṇa libations, the consecration of the sacrificer on the skin of a black antelope takes place. For this, the Adhvaryu spreads out an āsana made of two skins to the south of the āhavanīya fire. The inner parts of the skins are joint together and the hind parts of the skins are tacked together by sewing them through the holes that are already there in the hind parts of the skins.[111] Āpastamba too makes it clear that the fleshy parts of both the skins are attached together by joining the inner parts and the hairy parts remain as the outer surfaces.[112] The consecration may also take place on a single skin of black antelope.In such case, the Adhvaryu may make fold of the skin in such a way so that its hind legs become doubled.[113]
Kātyāyana states thus—
Thereafter, the sacrificer takes his position by sitting on his buttock behind the kṛṣṇājina. He bends his right knee and faces towards the east and touches that part of the skins of the ajina where the black and white parts of the hair meet each other and murmurs the prescribed formula.[115]
The formula of the Vājasaneyī Saṃhitā runs as follows—
ṛksāmayoḥ śilpe sthaste vāmārabhe te mā pātamāsya yajñasyodṛcaḥ/[116]
Then the sacrificer takes his seat on the kṛṣṇājina using his right knee.[117]
During this time, he utters the second part of the above cited formula of the Vājasaneyī Saṃhitā viz.,—
In this mantra, the white and black hairy parts of the krṣṇājina have been compared with the ṛk and sāman respectively and the krṣṇājina is implored to protect the sacrificer till the completion of the sacrifice. The sacrificer bows his head to the krṣṇājina.[119] The sacrificer takes his seat on the hind part of the skin and he sits using his right knee.[120] According to Devayājñika , the sacrificer sits by his right knee in western part of the ajina.[121]
Then comes the rite of girdling of the sacrificer.The sacrificer is made to wear a mekhalā i.e., a girdle.[122] It is placed under the garment[123] and is taken around his body three times and is made of śaṇa(hemp) and muñja (rush). This mekhalā is actually a braid made by twisting together hemp and rush.[124] According to Karka , the Adhvaryu binds the girdle of the sacrificer.[125] But in the Śatapatha Brāhmaṇa, it is said as follows-atha mekhalāṃ pariharate/ Here, the verb is found in ātmanepada and this indicates that the sacrificer himself binds the girdle. Kātyāyana too holds the same view.[126] On the other hand, Sāyaṇa uses the word pariharati instead of pariharate perhaps to mean that the sacrificer is girdled by some one else.[127] If so, then the opinion of Karka may not be incorrect. But, Devayājñika states that the sacrificer himself does it.[128]
During the time of binding the mekhalā in the waist of the sacrificer, the following formula of the Vājasaneyī Saṃhitā is applied—
The mekhalā is referred to as ūrg. The word comes from the word ūrk which is synonymous of the word bala i.e., energy. Thus the mekhalā is expected to energise the sacrificer.[130]
During tucking of the girdle, he utters the following formula—
somasya nīvirasi/[131]
The sacrificer covers his head with a turban.[132]
The formula to be uttered by him runs as follows—
viṣṇoḥ śarmāsi śarma yajamānasya.[133]
The sacrificer is not to scratch his body by a piece of wood, nail etc. in case of itching.[134] Hence, he is given the horn of a black antelope for this purpose. It is bound in the fringe of his garment.[135] According to Karka , the Adhvaryu binds it.[136] But, Devayājñika gives the credit to the sacrificer.[137] The horn is bound keeping its open part upwards. With it the sacrificer touches the right side of the face over the eyebrow and forehead,[138] then draws a line on the ground.[139] and itches whenever needs.[140] During the time of touching his eyebrow and fore head, he utters the formula—indrasya yonirasi/ and he draws the line on the ground with the formula—susasyāḥ kṛṣiskṛdhi/ respectively.[141] Moreover, the Adhvaryu gives the sacrificer a staff so that evil power cannot harm him. The staff must be of udumbara wood as udumbara symbolizes food and strength. The length of the staff should be up to his face from the ground. The sacrificer lifts the staff from the ground uttering prescribed formula.[142]
The formula runs as follows—
ucchrayasva vanaspata ūrdho mā pāhyaṃhasa āsya yajñasyodṛcaḥ/[143]
He puts it on his right shoulder.[144] According to some, the acts of making of the fists and keeping silence should be performed after this ritual of taking the staff. But, the Śatapatha Brāhmaṇa does not lay emphasis on it.[145]
The consecration of the wife of the sacrificer is done simultaneously with that of the sacrificer. In the presence of the Pratiprasthātṛ, the consecration of the wife of the sacrificer is completed. But, he performs all the rites without uttering any formula. The Pratiprasthātṛ consecrates her by girdling either with a girdle or a yoktra. She may cover her head either with a head dress or a hair net and she uses a wooden peg to scratch her body and to draw a line on the ground. Moreover, if the wife of the sacrificer is consecrated with mekhalā, then she needs to continue the rites up to marking of the line on the ground with the wooden peg. On the other hand, if she is consecrated with krṣṇājina i.e., skin of black antelope, then the rites up to giving her a staff are to be performed. Thus, Kātyāyana states two options of consecration of the wife of the sacrificer.[146]
As soon as the sacrificer is given the staff, it is declared three times by some one present at the venue that a Brāhmin has been consecrated, thereby conferring on him the status of a Brāhmin even if the sacrificer is not a Brāhmin by birth. The Śatapatha Brāhmaṇa does not clearly states who declares it.[147] But, Sāyaṇa states that it is the duty of the Adhvaryu.[148]
On the other hand, Kātyāyana states the word anyaḥ i.e., it is the duty of other than the Adhvaryu—
anyo dīkṣito’yaṃ brāhmaṇa ityāha triruccaiḥ /[149]
Karka believes that this person is non other than the Pratiprasthātṛ.[150]
Whatever may be the caste of the sacrificer, after consecration he becomes ritualistically reborn as a Brāhmin—
athātrādvā jāyate yo brahmaṇo yo yajñājjāyate/ tasmādapi rājanyaṃ vā vaiśyaṃ vā brāhmaṇa ityeva brūyāt/ brahmaṇo hi jāyate yo yajñājjāyate/[151]
After sunset, the sacrificer breaks his vow of silence.[152] As stated in the Kātyāyana Śrautsūtra, the sacrificer and his wife are invited by the Adhvaryu three times to break their silence.[153] In this context, the Śatapatha states two other views also.[154]
Kātyāyana too states that alternately the vow of silence may be broken by uttering the three Vyahṛtis—
bhūrbhuvaḥ svariti vā/[155]
But, this view has not been accepted in the Śatapatha Brāhmaṇa.Another view of same ritualists is that the vow of silence can be broken at the sight of the first star rising in the sky after sunset[156]. Neither one of these views has been accepted by the Śatapatha Brāhmaṇa.[157]
The sacrificer gives up his silence with the formula of the Vājasaneyī Saṃhitā viz.,
In this formula, the word vrata means the fast milk drunk to break the fasting. He sets free his speech by facing the sacred fire.[159] Kātyāyana states that the sacrificer sets free his speech facing towards the fire and uttering the formula vrataṃ kṛṇuta thrice and the formula agnirbrahmāgniryajño vanaspatiryajñiyaḥ only once.[160] From this time onwards, the Adhvaryu invites the sacrificer to control his speech before the sunset and to release his speech before the sunrise on every ritualistic day.[161] As stated by Kātyāyana , this is done in case of the wife also. This is to be done up to making free the fists of the sacrificer.[162] As per direction of the Adhvaryu, the milkman or someone else milks the cows for the milk meant for the sacrificer and his wife.[163] The Śatapatha Brāhmaṇa states that the sacrificer is given the fast milk after having it boiled. Because, the consecrated one becomes one of the gods and to the gods, sacrificial foods is given only after it has been cooked. The sacrificer drinks the milk and does not offer it in the fire. Moreover, it has also been stated that the sacrificer can be given milk into which either vrīhi or yava has been thrown in. Apart from these, some put their views that the
fast milk initially given to the sacrificer to break his fast should be enriched with herbs and sweet smelling things. But, the Śatapatha Brāhmaṇa rejects both the above stated views.[164] Kātyāyana too holds these views and adds that the milk for the sacrificer is cooked on the gārhapatya fire and that of the wife on the dakṣiṇa fire.[165] The milk that is given to the sacrifice at dawn should be milked in the previous evening and the milk which has been milked in the morning should be given at sunset.The fast-milk is given at a time when the usual meal time for humans is over.[166] Kātyāyana states that fast milk should be anutsikta[167] i.e., no one can add to it milk from other.[168] Moreover, if the sacrificer belongs to the Kṣatriya caste, then he should be given rice-gruel as his fast food and if the sacrificer belongs to the Vaiśya caste, then to him amikṣā i.e., milk mess should be given.[169] The reason behind it is that they are not eligible to consume fast-milk which is cooked on fire.[170]
But, before giving him the fast-milk, the Adhvaryu gives him water by uttering the prescribed formula viz.,—
athāsmai vrataṃ pradāsyannapa upasparśayati daivīṃ dhiyam…/[171]
The sacrificer touches this water by reciting the formula which runs as follows—
daivīṃ dhiyaṃ manāmahe sumrḍīkāmabhiṣṭaye varcodhāṃ yajnavāhasaṃ sutīrthā no asadvaśe/[172]
Kātyāyana makes it clear that the Adhvaryu gives the sacrificer the water while he is in sitting position—
daivīṃ dhiyamiti vratāyopasparśanaṃ svāsane/[173]
Karka states that here upasparśana means ācamana.[174]
The sacrificer drinks the fast-milk. While drinking he utters the following formula—
ye devā manojātā manoyujo dakṣakratavaste no’vantu tenaḥ pāntu tebhyaḥ svāhā//[175]
In this formula, the deities who are born from the mind are worshipped to protect the sacrificer offers the fast milk to the deities.[176] Kātyāyana states that the sacrificer drinks the fast milk in an earthen vessel while the wife of the sacrificer in a vessel made of copper.[177]
After having drunk the fast-milk, the sacrificer touches his navel with a prescribed formula. No one should mix additional milk to the fast milk of the sacrificer. If someone does it, he breaks the fast of the sacrificer.
The formula to be used by the sacrificer runs as follows—
śvātrāḥ pītā bhavata yūyamāpo asmākamantarudare suśevāḥ/ tā asmabhyamayakṣmā anamīvā anāgasaḥ svadantu devīramṛtā ṛtāvṛdhaḥ//[178]
Whenever the sacrificer feels the urge to urinate he picks up a lump of earth or some grass with the help of the horn of black antelope.[179]
At that time, he utters this formula—
Then he urinates by uttering the second part of the above mentioned formula.[181]
The formula is—
apo muñcāmi na prajām/ aṃhomucaḥ svāhākṛtāḥ pṛthivīmāviśata/[182]
He then puts back that lump of earth on the ground.[183] He does it with the last part of the above cited formula and the formula is pṛthivyā saṃbhava/[184] In this whole formula, the earth is referred to as a sacrificial ground. So, the sacrificer must not want directly urinate on the earth. When he urinates he also relieves himself of his sins that may have earned by him when he drinks the fast-milk with the word svāhā.[185] Then the sacrificer sleeps on the ground beside the āhavanīya fire.[186]
He sleeps uttering this formula—
agne tvaṃ sujāgṛhi vayaṃ sumandiṣīmahi/ rakṣāṇo aprayucchanprabudhe naḥ punaskṛdhi/[187]
Vidyadhar makes it clear that the sacrificer sleeps on the ground in the southern side of the āhavanīya fire facing towards the east.[188]
If the sacrificer does not wish to sleep further after awaking up, then the Adhvaryu makes him to recite the formula—punarmanaḥ… etc.—
atha yatra suptvā punarnāvadrāsyan bhavati tadvācayatipunarmanaḥ … /[189]
The whole formula is this—
punarmanaḥ punarāyurma āganpunaḥ prāṇaḥ punarātmā ma āganpunaścakṣuḥ punaḥ śrotraṃ ma āgan/ vaiśvānaro adabdhastanūpā agnirnaḥ pātu duritādavadyāt/[190]
If the sacrificer misbehaves or utters uncivilised words or becomes angry which is not expected of a consecrated one, then it breaks his vow. In such a situation, the sacrificer has to utter an expiatory formula of the Vājasaneyī Saṃhitā.[191]
The formula is this—
tvamagne vratapā asi deva ā martyeṣvā/tvaṃ yajñeṣvīḍyaḥ/[192]
Mahīdhara in the commentary on this formula says it as follows—
dīkṣito yadā krudhyati vrataviruddhaṃ vā brūte tadā tvamagna ityṛcaṃ japet/[193]
Moreover, whatever he receives as gifts from the people should be touched by him by uttering prescribed formula.[194]
The formula is the second part of the above mentioned formula viz.,—
rāsveyat somābhūyo bhara devo naḥ savitā vasordātā vasvadāt/[195]
Apart from these rules meant for the consecrated person, he has to abide by some other restrictions laid down in the texts. He cannot communicate with the common people, especially he should not talk to a Śūdra, he should be respectful to the respectable people.[196] During the sunset, he should not stay outside the śālā and before sun rise, he should get up. He should not ascend into water and should not go out in rain. He should maintain all these restrictions till the Avabhṛtha rite which consists of the rite of purificatory bath. He should avoid speaking too much.[197] Moreover, as stated by
Kātyāyana , his speech should be smooth, vicaṣaṇa i.e., pure and based on truth[198]. During the time of soma pressing also he should stay in the altar. There is no expiation if he commits any mistake. If he commits any mistake, then he should invoke forgiveness from the other sacrificers. If they permit, then he should enter the śālā. This rule is applied in case of more than one sacrificer.[199] It is a kind of expiation.[200] In case of single sacrificer, the sacrificer should ask his wife’s permission[201].
Footnotes and references:
[1]:
Kātyāyana Śrautasūtra ,7.1. 24; Devayājñika on Kātyāyana Śrautasūtra , 7.1.30.
[4]:
Vājasaneyi Saṃhitā , 5.41
[5]:
Kātyāyana Śrautasūtra , 7.1.28, 29
[6]:
Śatapatha Brāhmaṇa , 3.1.1.11,12; Kātyāyana Śrautasūtra , 7.1.30.
[7]:
Vājasaneyi Saṃhitā , 4.1(a)
[8]:
Kātyāyana Śrautasūtra ,7.2.1-2.
[9]:
[10]:
Āpastamba Śrautasūtra ,10.12.21.
[12]:
Kātyāyana Śrautasūtra ,7.2.5.
[13]:
[17]:
cf., sa vai nakhānyevāgre nikṛntate dakṣiṇasyaivāgre, savyasya vā agre mānuṣe/athaivaṃ devatrā /anguṣṭhayorevāgre, kaniṣṭhikayorvā agre mānuṣe/athaivaṃ devatrā / Śatapatha Brāhmaṇa, 3.1.2.4.; Kātyāyana Śrautasūtra , 7.2.6.
[18]:
cf., sa dakṣiṇamevāgre godānaṃ vitārayati / savyaṃ vā agre mānuṣe/athaivaṃ devatrā/ Śatapatha Brāhmaṇa , 3.1.2.5.; Kātyāyana Śrautasūtra , 7.2.7; cf. godānaṃ nāma karṇasyoparipradeśaḥ taṃ vitārayati vibhajet/ Sāyaṇa on Śatapatha Brāhmaṇa, 3.1.2.5;cf. godānaṃ ca dakṣiṇaṃ śirasaḥ pārśvam, gavi pṛthivyāṃ dīyata iti godānam/ Karka on Kātyāyana Śrautasūtra , 7.2.7.
[19]:
cf., sa dakṣiṇamevāgre godānamabhyunatti/ Śatapatha Brāhmaṇa, 3.1.2.6.
[20]:
(b) Vājasaneyi Saṃhitā , 4.1
[21]:
cf., atha darbhataruṇakamantardadhāti “oṣadhe trāyasva” iti/ Śatapatha Brāhmaṇa, 3.1.2.7; cf., yūpavatkuśataruṇam/ Kātyāyana Śrautasūtra , 7.2.8.
[22]:
Vājasaneyi Saṃhitā , 4.1(c)
[23]:
Uvaṭa and Mahīdhara on Vājasaneyi Saṃhitā , 4.1
[24]:
cf., atha kṣureṇābhinidadhāti/ Śatapatha Brāhmaṇa, 3.1.2.7; Kātyāyana Śrautasūtra , 7.2.9.
[25]:
(d) Vājasaneyi Saṃhitā , 4.1
[26]:
cf., pracchidyodapātre prāsyati/ Śatapatha Brāhmaṇa, 3.1.2.8; Kātyāyana Śrautasūtra , 7.2.10-11.
[27]:
cf., tūṣṇīmevottaraṃ godānamabhyunatti/ tūṣṇīṃ darbhataruṇakamantardadhāti / tūṣṇīṃ kṣureābhinidhāya pracchidyodapātre prāsyati/, Śatapatha Brāhmaṇa, 3.1.2.8; Kātyāyana Śrautasūtra , 7.2.12.
[28]:
Vidyadhar Sharma on Kātyāyana Śrautasūtra ,7.2.11.
[29]:
cf., atha nāpitāya kṣuraṃ prayacchati/ sa keśaśmasru vapati … / Śatapatha Brāhmaṇa, 3.1.2.9; Kātyāyana Śrautasūtra , 7.2.13-14.
[30]:
Śatapatha Brāhmaṇa, 3.1.2.9-10; Kātyāyana Śrautasūtra , 7.2.15.
[31]:
Vājasaneyi Saṃhitā , 4.2(a)
[32]:
Uvaṭa and Mahīdhara on Vājasaneyi Saṃhitā , 4.2.
[33]:
cf., dṛṣṭārthatvāccodakumbhenaiva snānam…/ Karka on Kātyāyana Śrautasūtra , 7.2.15
[34]:
cf., atha prāṅ ivodaṅ utkrāmati “udidābhyaḥśucirāpūta emi” iti/ uddhyābhyaḥ śuciḥ pūta eti/ Śatapatha Brāhmaṇa,
[35]:
[??] .1.2.12; Kātyāyana Śrautasūtra , 7.2.15.
[36]:
Vājasaneyi Saṃhitā , 4.2(b)
[37]:
Devayājnika on Kātyāyana Śrautasūtra ,7.2.15.
[38]:
Taittirīya Saṃhitā,6.1.1.3.
[39]:
Śatapatha Brāhmaṇa, 3.1.2.13, 19; Kātyāyana Śrautasūtra ,7.2.16-18.
[40]:
Kātyāyana Śrautasūtra ,7.2.18.
[41]:
Śatapatha Brāhmaṇa , 3.1.2.20.
[42]:
Vājasaneyi Saṃhitā , 4.2(c)
[43]:
Uvaṭa and Mahīdhara on Vājasaneyi Saṃhitā , 4.2.
[44]:
Kātyāyana Śrautasūtra ,7.2.19-21.
[45]:
cf., sa dhenvai cānaḍuhaśca nāśnīyāt/ … tadu hovāca yājñavalkyaḥ -aśnāmyevāhamaṃsalaṃ ced bhavatīti/ Śatapatha Brāhmaṇa, 3.1.2.21; Kātyāyana Śrautasūtra , 7.2.22,24.
[47]:
Citrabhanu Sen, op.cit., p. 89
[48]:
cf., apaḥ praṇīya, āgnāvaiṣṇavamekādaśakapālaṃ purodāśaṃ nirvapati / agnirvai sarvā devatāḥ / agnau hi survābhyo devatābhyo juhvati/ agnirvai yajñasyāvarārdhyaḥ, viṣṇuḥ parārdhyaḥ/ tat sarvāścaivaitaddevatāḥ parigṛhya, sarvaṃ ca yajñaṃ parigṛhya, dīkṣai iti/ tasmādāgnāvaiṣṇava ekādaśakapālaḥ purodāśo bhavati/ Śatapatha Brāhmaṇa, 3.1.3.1.
[49]:
Kātyāyana Śrautasūtra ,7.2.25.
[50]:
[51]:
cf., tadhaike ādityebhyaścaruṃ nirvapanti/ Śatapatha Brāhmaṇa, 3.1.3.2; cf. ādityebhyo vā caruḥ/ Kātyāyana Śrautasūtra , 7.2.26.
[53]:
Chitrabhanu Sen, op.cit., p.118.
[54]:
F. Max Muller(ed.), Julius Eggeling(eng.trans.), op.cit., Part.2, Books 3&4, p.13.
[55]:
[56]:
Chitrabhanu Sen, op.cit.,p.116
[57]:
Sāyaṇa on Śatapatha Brāhmaṇa , 3.1.3.6.
[58]:
Kātyāyana Śrautasūtra ,7.2.27-30.
[59]:
Karka on Kātyāyana Śrautasūtra , 7.2.30.
[60]:
cf., upāṃśūpasadaḥ/ Kātyāyana Śrautasūtra , 7.2.31.
[61]:
cf., tamabhyankti śīrṣato’gre āpādābhyāmanulomam/ Śatapatha Brāhmaṇa, 3.1.3.9; Kātyāyana Śrautasūtra , 7.2.32.
[62]:
Vājasaneyi Saṃhitā , 4.3(a)
[63]:
Uvaṭa and Mahīdhara on Vājasaneyi Saṃhitā , 4.3.
[64]:
cf., athākṣyāvānakti/, traikakudaṃ bhavati/…yadi traikakudaṃna vinded apyatraikakudameva syāt/ samānī hyevānjanasya bandhutā/ Śatapatha Brāhmaṇa, 3.1.3.10, 12.
[65]:
Kātyāyana Śrautasūtra ,7.2.33-34.
[67]:
Vidyadhar Sharma on Kātyāyana Śrautasūtra , 7.2.31.
[68]:
Śatapatha Brāhmaṇa, 3.1.3.13; Kātyāyana Śrautasūtra ,7.2.37.
[69]:
Śatapatha Brāhmaṇa , 3.1.3.14.
[70]:
Vājasaneyi Saṃhitā , 4.3(b)
[71]:
cf., sa dakṣiṇaṃ sakṛd yajuṣānakti, sakṛttūṣṇīm/athottaraṃ sakṛ dyajuṣānakti, dvistūṣṇīm/ Śatapatha Brāhmaṇa,3.1.3.16.
[72]:
Kātyāyana Śrautasūtra ,7.2.35.
[73]:
Śatapatha Brāhmaṇa , 3.1.3.18.
[74]:
Ibid.,3.1.3.22.
[75]:
Sāyaṇa on Śatapatha Brāhmaṇa , 3.1.3.22.
[76]:
Kātyāyana Śrautasūtra ,7.3.1.
[77]:
Vājasaneyi Saṃhitā , 4.4
[78]:
Mahīdhara on Vājasaneyi Saṃhitā , 4.4.
[79]:
Śatapatha Brāhmaṇa , 3.1.3. 19-21; Kātyāyana Śrautasūtra , 7.3.2.
[80]:
Śatapatha Brāhmaṇa , 3.1.3.24; Kātyāyana Śrautasūtra , 7.3.4.
[81]:
Vājasaneyi Saṃhitā , 4.5.
[82]:
Mahīdhara on Vājasaneyi Saṃhitā , 4.5
[83]:
Vājasaneyi Saṃhitā , 4.6.
[84]:
cf., ādyamantreṇa hastadvayakaniṣṭhikādvayaṃ saṃkocayati evamanyatrayeṇānyāḥ / svāhā vātādārabha ityuttamena muṣṭidvayaṃ kuryād…/ Mahīdhara on Vājasaneyi Saṃhitā , 4.6.
[85]:
Kātyāyana Śrautasūtra ,7.3.5-7.
[86]:
Śatapatha Brāhmaṇa , 3.1.3.25.
[87]:
Sāyaṇa on Śatapatha Brāhmaṇa , 3.1.3.25.
[88]:
[89]:
[90]:
Kātyāyana Śrautasūtra ,7.3.8.
[91]:
Śatapatha Brāhmaṇa , 3.1.3.28; Kātyāyana Śrautasūtra , 7.3.9-10
[92]:
Kātyāyana Śrautasūtra ,7.3.11-12.
[93]:
Vidyadhar Sharma on Kātyāyana Śrautasūtra , 7.3.12.
[94]:
cf., sarvāṇi ha vai dīkṣāyā yajūṃṣyaudgrabhaṇāni/udgṛbhṇīte vā eṣo’smāllokāddevalokamabhi yo dīkṣate/etaireva tad yajurbhirudgṛbhṇīte / tasmādāhuḥ sarvāṇi dīkṣāyā yajūṃṣyaudgrabhaṇānīti/ Śatapatha Brāhmaṇa, 3.1.4.1.
[95]:
Ibid.
[96]:
Ibid.,3.1.4.2.
[97]:
cf., …caturthamapi sruveṇaiva veditavyam / Sāyaṇa on Śatapatha Brāhmaṇa, 3.1.4.2.
[98]:
Vājasaneyi Saṃhitā , 4.7.
[99]:
Mahīdhara on Vājasaneyi Saṃhitā , 4.7-8
cf., anvevaitaducyate, nettu hūyate/, Śatapatha Brāhmaṇa, 3.1.4.8; cf. tṛtīyaṃ japatyeva/ Kātyāyana Śrautasūtra , 7.3.14
Śatapatha Brāhmaṇa , 3.1.4.5.
Kātyāyana Śrautasūtra ,7.3.13.
Śatapatha Brāhmaṇa , 3.1.4.2.
Sāyaṇa on Śatapatha Brāhmaṇa , 3.1.4.2.
Śatapatha Brāhmaṇa , 3.1.4.2.
Ibid.,3.1.4.6-7,9,15.
Ibid.,3.1.4.17.
Vājasaneyi Saṃhitā , 4.8
Kātyāyana Śrautasūtra ,7.3.15.
Śatapatha Brāhmaṇa, 3.1.4.22; cf., etāmeva vā pūrṇāṃ juhuyāt/ Kātyāyana Śrautasūtra , 7.3.16.
Śatapatha Brāhmaṇa, 3.2.1.1-2; Kātyāyana Śrautasūtra , 7.3.17; F. Max Muller (ed.), Julius Eggeling(eng.trans.), op.cit.,Part. 2, Books 3&4,p.26, fn.1
cf., antarmāṃsābhyāṃ bahirlomābhyām/ Āpastamba Śrautasūtra , 10.8.12.
Śatapatha Brāhmaṇa, 3.2.1.3,4.
Kātyāyana Śrautasūtra ,7.3.18.
cf., atha jaghanena krṣṇājine paścāt prāṅ jānvākta upaviśati/ sa yatra śuklānāṃ ca kṛṣṇānāṃ ca sandhirbhavati tadevamabhimṛśya japati/ Śatapatha Brāhmaṇa, 3.2.1.5; Kātyāyana Śrautasūtra , 7.3.19-20.
Vājasaneyi Saṃhitā , 4.9(a)
cf., atha dakṣiṇena jānunārohati … / Śatapatha Brāhmaṇa , 3.2.1.8; Kātyāyana Śrautasūtra , 7.3.21.
Vājasaneyi Saṃhitā , 4.9(b)
Mahīdhara on Vājasaneyi Saṃhitā , 4.9
Śatapatha Brāhmaṇa, 3.2.1.9; Kātyāyana Śrautasūtra , 7.3.21.
cf., yajamāna krṣṇājine āruhya tayorapare’nte paścime bhāge tenaiva dakṣiṇena jānunā upaviśati/ Devayājñika on Kātyāyana Śrautasūtra , 7.3.21.
cf., atha mekhalāṃ pariharate/ Śatapatha Brāhmaṇa, 3.2.1.10.
cf., tasmādeṣā’ntarā vāsaso bhavati/ ibid., 3.2.1.11.
cf., sā vai trivṛd bhavati/ sā vai śāṇī bhavati/ muñjavalśenānvastā bhavati/...stukāsargaṃ srṣṭā bhavati/ bid., 3.2.1.12, 11, 13
cf., mekhalābandhanamadhvaryoḥ “mekhalayā yajamānaṃ dīkṣayati” iti śruteḥ/ Karka on Kātyāyana Śrautasūtra, 7 .3.22.
Kātyāyana Śrautasūtra ,7.3.22.
Sāyaṇa on Śatapatha Brāhmaṇa, 3.2.1.10.
cf., tato yajamāno mekhalāṃ bandhnīte ātmanepadaśravaṇāt/ Devayājñika on Kātyāyana Śrautasūtra , 7.3.26.
(a) Vājasaneyi Saṃhitā , 4.10
Śatapatha Brāhmaṇa , 3.2.1.10; cf. Sāyaṇa on Śatapatha Brāhmaṇa , 3.2.1.10
(b) Vājasaneyi Saṃhitā , 4.10
Śatapatha Brāhmaṇa , 3.2.1.16; Kātyāyana Śrautasūtra ,7.3.24.
(c) Vājasaneyi Saṃhitā , 4.10
cf., atha na dīkṣitaḥ kāṣṭhena vā nakhena vā kaṇḍūyeta/ garbho vā eṣa bhavati yo dīkṣate/ Śatapatha Brāhmaṇa, 3.2.1.31.
cf., atha krṣṇaviṣāṇāṃ sici badhnīte/ Śatapatha Brāhmaṇa, 3.2.1.18; Kātyāyana Śrautasūtra , 7.3.25.
cf., tāṃ cādhvaryurbadhnānti/ Karka on Kātyāyana Śrautasūtra , 7.3.25.
Devayājñika on Kātyāyana Śrautasūtra ,7.3.29.
Śatapatha Brāhmaṇa , 3.2.1.29; Kātyāyana Śrautasūtra , 7.3.27.
Śatapatha Brāhmaṇa , 3.2.1.30. Kātyāyana Śrautasūtra ,7.3.28.
Śatapatha Brāhmaṇa , 3.2.1.31; Kātyāyana Śrautasūtra ,7.3.26.
Vājasaneyi Saṃhitā 4.10(d) &(e), both formulae belong to one mantra.
Vājasaneyi Saṃhitā , 4.10(f)
Kātyāyana Śrautasūtra ,7.4.3.
Śatapatha Brāhmaṇa , 3.2.1.36; Kātyāyana Śrautasūtra ,7.4.4.
Kātyāyana Śrautasūtra ,7.4.5-9.
cf., athaika udvadati-dīkṣito’yaṃ brāhmaṇo dīkṣito’yaṃ brāhmaṇa iti/ Śatapatha Brāhmaṇa, 3.2.1.39.
Kātyāyana Śrautasūtra ,7.4.10.
cf., anyaśabdena cādhvaryusannikarṣāt pratiprasthātā grhyate/ sa hyanyaśca bhavati/ Karka on Kātyāyana Śrautasūtra ,7.4.10.
Śatapatha Brāhmaṇa , 3.2.1.40; Kātyāyana Śrautasūtra , 7.4.11.
Śatapatha Brāhmaṇa , 3.2.2.1,4; Kātyāyana Śrautasūtra , 7.4.12.
Kātyāyana Śrautasūtra ,7.4.13.; Karka on ibid.
Śatapatha Brāhmaṇa , 3.2.2.5,6
Kātyāyana Śrautasūtra ,7.4.15.
Taittirīya Saṃhitā , 6.1.4.4
Śatapatha Brāhmaṇa , 3.2.2.5,6
Vājasaneyi Saṃhitā , 4.11(a)
cf., athāgnimabhyāvṛtya vācaṃ visṛjate/ Śatapatha Brāhmaṇa, 3.2.2.8.
Kātyāyana Śrautasūtra ,7.4.14.
Kātyāyana Śrautasūtra ,7.4.16.
Ibid.,7.4.18-19.
Śatapatha Brāhmaṇa , 3.2.2.10, 12,14, 15. Kātyāyana Śrautasūtra , 7.4.20-22
Kātyāyana Śrautasūtra ,7.4.23.
Kātyāyana Śrautasūtra ,7.4.25.
Vidyadhar Sharma on Kātyāyana Śrautasūtra ,7.4.26.
Kātyāyana Śrautasūtra ,7.4.24.
cf., agnāvadhiśritasya bhakṣaṇapratiṣedhāt/ Karka on Kātyāyana Śrautasūtra , 7.4.24.
Śatapatha Brāhmaṇa , 3.2.2.17.
Vājasaneyi Saṃhitā , 4.11(b)
Kātyāyana Śrautasūtra ,7.4.26.
Karka on Kātyāyana Śrautasūtra ,7.4.26.
Vājasaneyi Saṃhitā , 4.11(c)
Mahīdhara on Vājasaneyi Saṃhitā , 4.11.
Kātyāyana Śrautasūtra ,7.4.27-28.
Vājasaneyi Saṃhitā , 4.12.
cf., atha yatra mekṣyanbhavati tat kṛṣṇaviṣāṇayā loṣṭam vā, kiṃcidvopahanti/ Śatapatha Brāhmaṇa, 3.2.2.20; cf. Kātyāyana Śrautasūtra , 7.4.30.
Vājasaneyi Saṃhitā , 4.13(a)
Śatapatha Brāhmaṇa , 3.2. 2. 20; Kātyāyana Śrautasūtra 7.4.31.
Vājasaneyi Saṃhitā , 4.13(b)
cf., atha punarloṣṭṃ nyasyati/ Śatapatha Brāhmaṇa, 3.2.2.21; Kātyāyana Śrautasūtra ,7.4.32.
Vājasaneyi Saṃhitā , 4.13(c)
Mahīdhara on Vājasaneyi Saṃhitā , 4.13.
Śatapatha Brāhmaṇa, 3.2.2. 22; Kātyāyana Śrautasūtra , 7.4.33.
Vājasaneyi Saṃhitā , 4.14.
cf., āhavanīyasya dakṣiṇataḥ prāṅmukho bhūmau svapiti yajamānaḥ/ Vidyadhar Sharma on Kātyāyana Śrautasūtra, 7.4.34.
Śatapatha Brāhmaṇa, 3.2.2.23.; Kātyāyana Śrautasūtra , 7.4. 34; 7.5.1.
Vājasaneyi Saṃhitā , 4.15.
Śatapatha Brāhmaṇa , 3.2.2.24; Kātyāyana Śrautasūtra , 7.5.2.
Vājasaneyi Saṃhitā , 4.16(a)
Mahīdhara on Vājasaneyi Saṃhitā , 4.16
Karka on Kātyāyana Śrautasūtra ,7.5.3.
Vājasaneyi Saṃhitā , 4.16.
Śatapatha Brāhmaṇa , 3.1.1.10; Kātyāyana Śrautasūtra , 7.5.5.
Śatapatha Brāhmaṇa , 3.2.3.27;
Kātyāyana Śrautasūtra ,7.5.5.
Kātyāyana Śrautasūtra ,7.5.11.
cf., idameva prāyaścittamityarthaḥ / Vidyadhar Sharma on Kātyāyana Śrautasūtra , 7.5.10
Kātyāyana Śrautasūtra , 7.5.12