The Agnistoma Somayaga in the Shukla Yajurveda
by Madan Haloi | 2018 | 109,416 words
This page relates ‘Part 2.2: Buying of soma (somakrayana)’ 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 2.2: Buying of soma (somakrayaṇa)
[Full title: Rites Performed on the Second Day: (b) Buying of soma (somakrayaṇa)]
Hereafter the purchasing of soma takes places. The Śatapatha Brāhmaṇa states that in the front part of the prācīnavaṃśa i.e., in the place of uparava the soma is made clean.[1] The uparava is a hole dug in the ground in front of the southern cart in the havirthāna shed.[2] Kātyāyana states that the Pratiprasthātṛ places the soma creepers on a red coloured skin of an ox which has already been placed in the uparava.[3] Some opine that one may clean the soma plant removing away the other plants from it or one may not do it. Because, the soma plants represent the Kṣatriya while the others represent the viṭ i.e., prajā and viṭ is considered to be the food of the Kṣatriya i.e., of the soma. Hence, one may simply clean the soma by just touching it.[4] Kātyāyana states that it is the duty of the soma seller to separate the other plants from the soma plants. The soma seller may be either a Kautsa or a Śūdra.[5] According to Vidyadhar, the word kautsa refers to one who belongs to kutsagotra.[6] By the side of the soma plants a water jar is placed and a Brāhmaṇa t akes his seat beside the water jar.[7] According to Karka, Brāhmaṇa is the priest called Brāhmaṇācchaṃsin.[8] Again, according to Kātyāyana, the water jar is placed in the eastern part of the soma.[9] Before proceeding with the rite of buying [krayaṇa] the soma, the Adhvaryu makes a libation with the remnants of clarified butter contained in the dhruvā ladle. Sāyaṇa mentions that the remnants are of the Prāyaṇīyeṣṭi[10] The content of the dhruvā ladle is transferred in to the juhū. Then a piece of gold bound with the barhiṣ i.e., the altar grass is placed in the juhū.[11]
The Adhvaryu places the gold with this formula—
eṣā te śukratanūretadvarcastayā saṃ bhava bhrājaṃ gaccha/[12]
Kātyāyana adds that during this time, the Adhvaryu closes the doors of the śālā.[13] The Adhvaryu makes the libation in the āhavanīya fire with the prescribed formula of the Vājasaneyī Saṃhitā.[14]
The formula runs as follows—
jūrasi dhṛtā manasā juṣṭvā viṣṇave /tasyāste satyasavasaḥ prasave tanvo yantramaśīya svāhā/[15]
Eggeling names this libation as hiraṇyavatī āhuti.[16] The Adhvaryu removes the piece of gold from the juhū along with the barhiṣ. The barhiṣ is thrown on the vedī and the piece of gold is bound with a thread.[17]
While removing the gold, he utters the following formula—
śukramasi candramasyamṛtamasi vaiśvadevamasi/[18]
It is to be noted here that the libation i.e., hiraṇyavatī āhuti is made with the remnants of the Prāyaṇīyeṣṭi. But, it does not mean that the āhuti belongs to the Prāyaṇīyeṣṭi.This āhuti is for buying of soma.[19] The Adhvaryu makes a second libation of clarified butter by filling the ladle with four scoops of it. Having taken it, he directs the sacrificer to touch him from behind. Till this is completed the doors of the sālā remain closed. Hereafter, the doors are opened.[20] Eggeling states that the eastern door of the sālā is opened for the Adhvaryu and the sacrificer to come out while the southern door is opened for the Pratiprasthātṛ.[21] In the southern side of the door on the east direction of the sālā a cow is kept ready for purchasing the soma.[22] The Śatapatha Brāhmaṇa mentions the qualities of the cow. Accordingly, the cow should be brown having red brown eyes. In case of want of such cow, one may use a cow for purchasing the soma having dark red colour. If such cow is not available, then a ruddy cow can be used. But, it should not have reddish white eyes.
It should be virgin, should not be deficient in any limb.[23] Kātyāyana also states the same view where he directly refers the cow to as somakrayaṇī.[24] It is because the soma creeper is purchased by giving away this cow as the price. Having gone out from the sālā the Adhvaryu addresses the cow with the prescribed formula of the Vājasaneyī Saṃhitā.[25]
The formula is—
cidasi…etc.[26]
The cow is led to the northern side of the sacrificial ground where the soma is sold.[27]
According to Sāyaṇa, she is led by the Adhvaryu and his assistants—
adhvaryupramukhāḥ/[28]
The Adhvaryu follows the cow.[29]
She is followed by uttering the formula stated below—
vasvyasyaditirasyādityāsi rudrāsi candrāsi/ bṛhaspatiṣṭvā sumne ramṇātu rudro vasubhirācake/[30]
From Kātyāyana’s statement it appears that two persons follow the cow.[31] Karka states that the prescribed formula is to be uttered by the two followers.[32] On the other hand, according to
Devayājñika , the followers of the cow are the Adhvaryu and the sacrificer.[33] Again, Vidyadhar opines that the followers are the Adhvaryu and the Pratiprasthātṛ,the sacrificer, his wife and the Brahmā. The former two follow with the prescribed formula while other silently[34]. The Adhvaryu follows seven foot prints of the cow. Sāyaṇa states that while the cow takes her first foot step, the Adhvaryu too takes his first step and after the second foot step of the cow, the Adhvaryu takes his second step.[35] At the seventh foot print of the cow, they sit down around the foot print.[36] Kātyāyana too states that having crossed the six foot prints, they sit down around the seventh foot print of the cow.[37] The Śatapatha Brāhmaṇa as well as the Kātyayāna Śrautasūtra do not clear regarding the persons who sit around the foot print of the cow. Here, Karka states that the act of siting is done by the Brahmā, sacrificer, Adhvaryu and the Pratiprasthātṛ.[38] The Adhvaryu places a piece of gold on that foot print and makes a libation on the piece of gold.[39] While doing so he utters this formula—
adityāstvā mūrdhannā jigharmi devayajane pṛthivyā iḍāyāspadamasi ghṛtavat svāhā/[40]
Thereafter he marks the foot print three times with the help of a sphya i.e., an implement made of wood and shaped like a sword.[41] The formula to be applied here runs as follows—
asme ramasva/[42]
Devayājñika opines that the first marking on the foot print is with the formula and the other two markings are done silently.[43] Kane adds here that it is done from the right to left.[44]
The Adhvaryu gathers up the sands of the seventh foot print in a pot with a prescribed formula[45] and the formula is—
Before it, the Adhvaryu lifts the piece of gold from the foot print.[47] During the marking of the foot print with the sphya, the earth is dug out. Hence, the Adhvaryu sprinkles water over the ground disturbed by the act of digging, because water is a symbol of peace. He hands over the pot of the sands to the sacrificer. The sacrificer too accepts the pot[48] and at this time, the Adhvaryu utters the formula—tve rāyaḥ and the sacrificer utters the formula—me rāyaḥ respectively.[49] The Adhvaryu touches himself.[50]
Here, he applies the following formula—
The pot of sands is given to the wife of the sacrificer, but apparently not by the sacrificer.[52] Karka makes it clear that the Adhvaryu gives it to her. So, before doing so, he presumably takes the pot from the sacrificer.[53] After this, the Neṣṭṛ priest leads her to recite a formula of the Vājasaneyī Saṃhitā.[54]
The formula is this—
toto rāyaḥ/[55]
Moreover, he makes her to look at the cow meant for purchasing the soma.[56]
During this time she is made to utter the following formula—
samakhye devyādhiyā saṃdakṣiṇyorucakṣasā/ mā ma āyuḥ pramoṣīrmo ahaṃ tava/ vīraṃ videya tava devi saṃdṛśi/[57]
Kātyāyana opines it thus—
somakrayaṇyā ca samīkṣamāṇāṃ samakhya iti/[58]
Here, Karka makes it clear that the priest Neṣṭṛ makes the wife of the sacrificer to recite the formula samakhye… etc.[59] As the Adhvaryu has touched the sands of the cow’s foot print, hence, he washes his hands and binds the piece of gold in his ring finger.[60] This piece of gold is used while purchasing the soma plant.[61]
The Adhvaryu directs someone to carry the somopanahana, somaparyāṇahana and the uṣṇīṣa.[62]
Sāyaṇa gives the meanings of these terms respectively as follows—
soma upanahyate yena tat somopanahanaṃ somabandhan-avastram/ somaparyāṇahanaṃ śakaṭena saha somasya parito bandhanavāsaḥ/ uṣṇīṣaṃ somopanahane sthāpitasya somasya bandhanārthaṃ vāsaḥ/[63].
Thus according to him the first piece of cloth is for packing the soma creepers, the second piece of cloth is for tying the package to the cart in which soma is carried to the place of bying and the third piece of cloth is for wrapping the package. After this, one may place the soma plant in the place of uparava. According to Kātyāyana, this is optional.[64] If the cloth uṣṇīṣa is not available, then the Adhvaryu can tear off apiece of two or three fingers length from the somaparyāṇahana. The cloth somopanahana is carried to the place meant for the ritual of buying the soma creeper either by the Adhvaryu or by the sacrificer. Regarding the somaparyāṇahana, there is no such rule. Any one can bring it.[65] Kātyāyana too states that either the Adhvaryu or the sacrificer can bring the somopanahana while some one i.e., other (anya) than the Adhvaryu or the sacrificer can bring the somaparyāṇahana,and the uṣṇīṣa[66] According to Karka,the word anya refers to the Pratiprasthātṛ.[67] Thereafter, they proceed towards the place called uparava where the soma is kept.[68] The Śatapatha Brāhmaṇa as well as the Kātyāyana Śrautasūtra do not state who will proceed towards the place meant for somakrayaṇa. Vidyadhar mentions that the Brahmā, the sacrificer, the Adhvaryu and the Pratiprasthātṛ proceed towards the soma.[69] Having reached the designated place, the Adhvaryu leads the sacrificer to recite a formula of the Vājasaneyī Saṃhitā.
The formula is as follows—
eṣa te gāyatro bhāga iti me somāya brūtādeṣa te traiṣṭubho bhāgaiti me somāya brūtādeṣa te jāgato bhāga iti me somāya brūtācchandonāmānāṃ sāmrājyaṃ gaccheti me somāya brūtād/[70]
The Adhvaryu touches the soma.[71] Kātyāyana adds here that having taken his seat with his face towards the east, the Adhvaryu touches the soma with the prescribed formula of the Vājasaneyī Saṃhitā.[72] But, Devayājñika –the commentator is of the opinion that it is the sacrificer who touches the soma. He says -yajamāna eva nādhvaryuḥ/[73] The formula to be applied here runs as follows-asmāko’si śukraste prahyo vicitastvā vicinvantu/[74] As stated in the Śatapatha Brāhmaṇa, according to one opinion the act of cleaning the collection the soma by throwing away the useless plants is to be done at this juncture. But, the
Śatapatha Brāhmaṇa as well as the Kātyāyana Śrautasūtra reject this view.[75] The Adhvaryu spreads out the somopanahana over the skin of an ox by keeping the fringes of the cloth towards the east or the north direction. He folds the cloth twice or four times and puts the soma on the cloth in ten portions, taking one portion at a time.[76]
During this time he applies the following formula—
abhi tyaṃ devaṃ savitāramoṇyoḥ kavikratumarcāmi satyasavaṃ ratnadhāmabhi priyaṃ matiṃ kavim/ūrdhvā yasyā’matirbhvā adidyutatsavīmani hiraṇyapāṇiramimīta sukratuḥ kṛpāsvaḥ/[77]
The Śatapatha Brāhmaṇa as well as the Kātyāyana Śrautasūtra clearly state the measurement of the soma to be done manually ten times. First, the Adhvaryu measures the soma applying all the five fingers with the above mentioned formula. In the second round, he applies four fingers and in this manner he proceeds up to the fourth round by withdrawing one finger each time. He again metes five time with the same formula. This time, first he applies a single finger and then he continues adding one finger each time. In the fifth round he gathers up the creepers with his little finger and then he continues the process by adding one finger each time. In the tenth round, he applies all the ten fingers of his both hands.Thus, having done it ten times, the last time, he applies the ten fingers of the both hands.According to one view an eleventh round of placing soma on the cloth may be done.[78] Here, Kātyāyana makes clear two things. First while the Adhvaryu starts withdrawing his fingers, begins with his thumb and the tenth time measurement is done with the all fingers.[79] Apart from this, Eggeling clears two points. According to him, each time of measurement, the same formula is used and the
Adhvaryu does the act of measurement with the right hand.[80] Having completed this ritual, he binds the somopanahana with the uṣṇīṣa.[81] The Adhvaryu makes a hole in the wrapping with his finger.[82]
Here, the Adhvaryu applies the formula—
prajābhyastvā prajāstvānuprāṇantu prajāstvamanuprāṇihi/[83]
Then the bundle of the soma creeper is handed over to the soma seller.[84]
The rite of bargaining for the soma occurs here and the Adhvaryu does the bargaining five times.[85] In this context, there takes place a conversation between the Adhvaryu and the soma vendor. First, the Adhvaryu tries to buy the soma by fixing the value of the soma as one sixteenth part (kalā) of the cow.[86]
But, not being satisfied, the soma vendor tells him that the king soma is much more valuable than the one sixteenth part (kalā) of the cow—
Then the Adhvaryu speaks about the value of the cow to be more than that of the soma or equal to it because she directly or indirectly supplies fresh milk, boiled milk, cream, sour curds, sour cream, butter, ghee, clotted curds etc.[88] The Adhvaryu then bargains for the soma four times by offering respectively one hoof, one foot, half of the cow and then by the whole cow as the price for soma. Moreover, he offers to reward the soma seller by giving him a piece of gold, a cloth, she-goat, a milch cow, a pair of cows and three extra cows.[89] After having accomplished the task of buying the soma, the sacrificer touches the gold while he is guided by the Adhvaryu to utter a prescribed formula from the Vājasaneyī Saṃhitā.[90]
The formula runs as follows—
śukraṃ tvā śukreṇa krīṇāmi candraṃ candreṇāmṛtamamṛtena/[91].
Moreover, the Adhvaryu tempts the soma seller by showing him the piece of gold[92] and here the Adhvaryu applies this formula sagme te gauḥ/[93] Then he places the gold beside the sacrificer.[94]
The formula to be applied here runs as follows—
asme te candrāṇi/[95]
The soma vendor takes the gold as the value of the soma.[96] While the she-goat offered to the soma seller is made to stand with facing the west, the sacrificer touches it and the Adhvaryu makes him recite a formula from the Vājasaneyī Saṃhitā[97] and the formula is as follows—
tapasastanūrasi prajāpatervarṇaḥ parameṇa paśunā krīyase sahasrapoṣaṃ puṣeyam/[98]
The Adhvaryu gives the she-goat to the soma seller by one hand and accepts the bundle of soma by his otherhand.[99] But there is no distinct mention of the use of the right hand and the left hand by the Adhvaryu in the Śatapatha Brāhmaṇa. It has been mentioned in the Kātyāyana Śrautasūtra that the Adhvaryu hands over the she-goat with his left hand and accepts the soma by his right hand. Moreover it adds that while the Adhvaryu approaches the sacrificer with the soma, the sacrificer may stand up by way of showing respect to soma or he may not do so.[100]
The Adhvaryu accepts the soma with the following formula—
mitro na ehi sumitradha/[101]
Then the Adhvaryu sets aside the garment from the upper part of the right knee of the sacrificer and places the bundle of soma thereon.[102]
At this time the formula to be uttered runs as follows—
indrasyorūmāviśa dakṣiṇamuśannuśantaṃ syonaḥ syonam/[103]
The materials which are used in the ritual to buy the soma are assigned to the guardians of the seats of the priests in order to protect these and this is done by the sacrificer.[104] These guardians of the seats are known as Svāna, Bhrāja etc.[105]
He applies the following formula—
svāna bhrājāṃghāre bambhāre hasta suhasta kṛśānavete vaḥ somakrayaṇāstānrakṣadhvaṃ mā vodabhan/[106]
Kātyāyana states that the sacrificer mutters this formula looking at the soma vendor.[107] The sacrificer covers his head during the consecration rite. But, after the completion of the rite of soma-buying [krayaṇa] the sacrificer and his wife do not cover their heads.[108] Kātyāyana states here that the gold given to the soma vendor is snatched away from him and while doing so the Adhvaryu may either strikes him with a bamboo stick or he may not do so.[109] The Śatapatha Brāhmaṇa states that the soma is bought by exchanging ten objects[110] and according to Jaimini, these all should be given to the soma vendor together i.e., samuccaya.[111]
Footnotes and references:
[1]:
cf., athāgreṇa rājānaṃ vicinvanti / Śatapatha Brāhmaṇa ,3.3.2.5; cf. agreṇa prācīnavaṃśasya purodeśe uparavapradeśe ityarthaḥ/ Sāyaṇa on ibid.
[2]:
cf., dakṣiṇahavirdhānamaṇḍape sthitasya dakṣiṇahavirdhānaśakatasyādhastāddeśaḥ uparavadeśaḥ/ Vidyadhar Sharma on Kātyāyana Śrautasūtra , 7.6.1.
[3]:
cf., uparavapradeśe pratiprasthātā rohite carmaṇyānaḍuhe somaṃ nivapati/ Kātyāyana Śrautasūtra , 7.6.1.
[4]:
Śatapatha Brāhmaṇa, 3.3.2.8
[6]:
cf., somavikrayī kutsagotraḥ…/ Vidyadhar Sharma on Kātyāyana Śrautasūtra , 7.6.2.
[8]:
cf., sa ca prakṛta eva ṛtvigviśeṣaḥ brahmapuruṣo brāhmaṇācchaṃsī/ Karka on Kātyāyana Śrautasūtra , 7.6.3.
[10]:
Sāyaṇa on Śatapatha Brāhmaṇa, 3.2.4.8.
[11]:
cf., athayaddhruvāyāmājyaṃpariśiṣṭaṃbhavati tat juhvāṃcatuṣkṛtvovigṛhṇāti/ varhiṣāhiraṇyaṃprabadhyaavadhāyajuhoti…/ Śatapatha Brāhmaṇa, 3.2.4.8-9.
[12]:
Vājasaneyi Saṃhitā , 4.17(a)
[13]:
Kātyāyana Śrautasūtra ,7.6.5-6.
[14]:
cf., sa juhoti jurasi…/ Śatapatha Brāhmaṇa , 3.2.4.11,12; Kātyāyana Śrautasūtra , 7.6.7.
[15]:
Vājasaneyi Saṃhitā , 4.17(b) -18(a)
[17]:
Śatapatha Brāhmaṇa , 3.2.4.13-14; Kātyāyana Śrautasūtra , 7.6.8-9
[18]:
Vājasaneyi Saṃhitā , 4.18(b)
[19]:
cf., prāyaṇīyāśeṣabhūtadravyasādhyā’pi satīyamāhutiḥ somakrayarthā/ Karka on Kātyāyana Śrautasūtra , 7.6.9.
[20]:
Śatapatha Brāhmaṇa , 3.2.4.15; Kātyāyana Śrautasūtra , 7.6.10.
[21]:
F. Max Muller (ed.), Julius Eggeling(eng.trans.), op.cit, Part. 2, Books 3&4,p.56, fn. 2
[22]:
Śatapatha Brāhmaṇa , 3.2.4.15.
[23]:
Ibid.,3.3.1.13-16.
[24]:
Kātyāyana Śrautasūtra ,7.6.12.
[25]:
Śatapatha Brāhmaṇa , 3.2.4.16-20; cf., cidasītyenāmabhimantrayate/ Kātyāyana Śrautasūtra ,7.6.13.
[26]:
Vājasaneyi Saṃhitā , 4.19-20.
[27]:
Śatapatha Brāhmaṇa , 3.2.4.22.
[28]:
Sāyaṇa on Śatapatha Brāhmaṇa ,3.2.4.22.
[29]:
Śatapatha Brāhmaṇa , 3.3.1.1-2.
[30]:
Vājasaneyi Saṃhitā , 4.21.
[31]:
cf., udīcīnnīyamānāmanugacchato vasvyasīti/ Kātyāyana Śrautasūtra , 7.6.14.
[33]:
cf., abhimantranānantaraṃ kaiścidudīcīṃnīyamānāṃ somakrayaṇīmadhvaryuryajamānā vanugacchataḥ/ Deyayājñika on Kātyāyana Śrautasūtra , 7.6.16.
[34]:
Vidyadhar Sharma on Kātyāyana Śrautasūtra ,7.6.14.
[35]:
[36]:
cf., athasaptamaṃ padaṃ paryupaviśanti/ Śatapatha Brāhmaṇa, 3.3.1.3.
[38]:
cf., paryupaveśanaṃ ca brahmayajamānādhvaryupratiprasthātṛṇām/ Karka on ibid.
[39]:
[40]:
(a) Vājasaneyi Saṃhitā , 4.22
[41]:
Śatapatha Brāhmaṇa, 3.3.1.5-6; cf., sphyena padaṃ triḥ parilikhatyasme ramasveti/ Kātyāyana Śrautasūtra , 7.6.17
[42]:
(b) Vājasaneyi Saṃhitā , 4.22
[44]:
P.V. Kane, op.cit., p.1142
[45]:
cf., atha samullikhya padaṃ sthālyāṃ saṃvapati/ Śatapatha Brāhmaṇa, 3.3.1.6; Kātyāyana Śrautasūtra , 7.6.18.
[46]:
(c) Vājasaneyi Saṃhitā , 4.22
[47]:
cf., arthād hiraṇyamapasārya padaṃ padasambhandhinaḥ pāṃsun…/ Devayājñika on Kātyāyana Śrautasūtra , 7.6.20.
[48]:
Śatapatha Brāhmaṇa , 3.3.1.7-8; Kātyāyana Śrautasūtra ,7.6.19-20.
[49]:
Vājasaneyi Saṃhitā , 14.22(d)
[50]:
cf., athādhvaryurātmānamupaspṛśati/ Śatapatha Brāhmaṇa, 3.3.1.9; cf., mā vayamityadhvaryurātmānaṃ saṃspṛśati/ Kātyāyana Śrautasūtra , 7.6.21.
[51]:
Vājasaneyi Saṃhitā , 4.22(e)
[52]:
cf., atha patnyai padaṃ pratiparāharanti/ Śatapatha Brāhmaṇa, 3.3.1.10; Kātyāyana Śrautasūtra , 7.6.22.
[53]:
cf., hṛtvetyuktatvād adhvaryuḥ prayacchati/ Karka on Kātyāyana Śrautasūtra , 7.6.22.
[55]:
Vājasaneyi Saṃhitā , 4.22(f)
[56]:
Śatapatha Brāhmaṇa , 3.3.1.11,12.
[57]:
Vājasaneyi Saṃhitā , 4.23.
[58]:
Kātyāyana Śrautasūtra , 7.6.24.
[59]:
Karka on ibid., 7.6.24.
[60]:
Śatapatha Brāhmaṇa , 3.3.2.1-2; Kātyāyana Śrautasūtra ,7.6.25.
[61]:
cf., adhvaryoḥ somakrayārthametad hiraṇyabandhanam/ Devayājñika on Kātyāyana Śrautasūtra , 7.6.27.
[62]:
Śatapatha Brāhmaṇa , 3.3.2.3; Kātyāyana Śrautasūtra , 7.7.1, 3.
[63]:
Sāyaṇa on Śatapatha Brāhmaṇa , 3.3.2.3.
[64]:
Kātyāyana Śrautasūtra ,7.7.2.
[65]:
Śatapatha Brāhmaṇa , 3.3.2.4.
[66]:
cf., adhvaryuryajamāno vā somopanahanaṃ haratyanya itare/ Kātyāyana Śrautasūtra , 7.7.5.
[67]:
cf., anyaśabdena ca patiprasthātocyata ityuktameva/ Karka on Kātyāyana Śrautasūtra , 7.7.6.
[68]:
Śatapatha Brāhmaṇa, 3.3.2.5-6; Kātyāyana Śrautasūtra ,7.7.6.
[69]:
cf., brahmāyajamānādhvaryupratiprasthātāraḥ sahaivoparavadeśasthaṃ somaṃ gacchanti/ Vidyadhar Sharma on Kātyāyana Śrautasūtra , 7.7.6
[70]:
Vājasaneyi Saṃhitā , 4.24(a)
[71]:
cf., so’bhimṛśati/ Śatapatha Brāhmaṇa, 3.3.2.7.
[72]:
Kātyāyana Śrautasūtra ,7.7.7.
[73]:
Devayājñika on Kātyāyana Śrautasūtra ,7.7.9.
[74]:
Vājasaneyi Saṃhitā , 4.24(b)
[75]:
Śatapatha Brāhmaṇa , 3.3.2.8; Kātyāyana Śrautasūtra ,7.7.8.
[76]:
Śatapatha Brāhmaṇa , 3.3.2.9-12; Kātyāyana Śrautasūtra ,7.7.9.
[77]:
Vājasaneyi Saṃhitā , 4.25(a)
[78]:
Śatapatha Brāhmaṇa, 3.3.2.13; Kātyāyana Śrautasūtra , 7.7.10-16.
[79]:
cf., aṃguṣṭhaprabhṛticaikotsargam/ anjalinādaśamam/ Kātyāyana Śrautasūtra ,7.7.12, 15.
[80]:
F. Max Muller (ed.), Julius Eggeling(eng.trans.), op.cit, Part. 2, Books 3&4, p. 67, fn. 1.
[81]:
Śatapatha Brāhmaṇa , 3.3.2.18; Kātyāyana Śrautasūtra ,7.7.17.
[82]:
Śatapatha Brāhmaṇa , 3.3.2.19; Kātyāyana Śrautasūtra ,7.7.18.
[83]:
Vājasaneyi Saṃhitā , 4.25(b)
[84]:
cf., taṃ somavikrayiṇe prayacchati/ Śatapatha Brāhmaṇa, 3.3.2.19; cf., taṃ vikrayiṇe prayacchati/ Kātyāyana Śrautasūtra , 7.7.19.
[85]:
Śatapatha Brāhmaṇa, 3.3.3.1, 5; Kātyāyana Śrautasūtra , 7.8.1.
[86]:
cf., … kalayā te krīṇānīti/ Śatapatha Brāhmaṇa, 3.3.3.1; Kātyāyana Śrautasūtra ,7.8.6; cf., kalā tu goḥ ṣoḍaśobhāgaḥ/ goḥ ṣoḍaśena bhāgena ityarthaḥ/ Vidyadhar Sharma on Kātyāyana Śrautasūtra , 7.8.6.
[87]:
Śatapatha Brāhmaṇa , 3.3.3.1; Kātyāyana Śrautasūtra ,7.8.7.
[88]:
Śatapatha Brāhmaṇa , 3.3.3.1-2; Kātyāyana Śrautasūtra ,7.8.8.
[89]:
Śatapatha Brāhmaṇa , 3.3.3.3-4; Kātyāyana Śrautasūtra ,7.8.9-14.
[90]:
cf., athahiraṇyevācayati - “śukraṃ tvā śukreṇa krīṇāmi” iti/ Śatapatha Brāhmaṇa, 3.3.3.6; cf., śukraṃ tveti hiraṇyamālabhya vācayati/ Kātyāyana Śrautasūtra , 7.8.15.
[91]:
Vājasaneyi Saṃhitā , 4.26(a)
[92]:
cf., athasomavikrayiṇamabhiprakampayati-sagmetegoḥ/ Śatapatha Brāhmaṇa, 3.3.3.7; Kātyāyana Śrautasūtra , 7.8.16.
[93]:
Vājasaneyi Saṃhitā , 4.26(b)
[94]:
Śatapatha Brāhmaṇa , 3.3.3.7; Kātyāyana Śrautasūtra ,7.8.17.
[95]:
Vājasaneyi Saṃhitā , 4.26(c)
[96]:
cf., tattataḥsomavikrayyādatte/ Śatapatha Brāhmaṇa, 3.3.3.7; Kātyāyana Śrautasūtra , 7.8.18.
[97]:
cf., athājāyāṃpratīcīnamukhyāṃvācayati/ Śatapatha Brāhmaṇa, 3.3.3.8; Kātyāyana Śrautasūtra , 7.8.19.
[98]:
Vājasaneyi Saṃhitā 4.26(d)
[99]:
Śatapatha Brāhmaṇa, 3.3.3.9-10.
cf., savyenājāṃ prayacchan mitro na iti dakṣiṇena somamādāyāgata uttiṣṭhati vā/ Kātyāyana Śrautasūtra , 7.8.20.
Vājasaneyi Saṃhitā , 4.27(a)
Śatapatha Brāhmaṇa , 3.3.3.10; Kātyāyana Śrautasūtra , 7.8.21.
Vājasaneyi Saṃhitā , 4.27(b)
cf., atha somakrayaṇānanudiśati svānabhrāja.../ Śatapatha Brāhmaṇa,3.3.3.11.
Vājasaneyi Saṃhitā , 4.27(c)
cf., svānabhrājetijapatisomavikrayiṇamīkṣamānaḥ/ Kātyāyana Śrautasūtra ,7.8.22.
Śatapatha Brāhmaṇa , 3.3.3.12; Kātyāyana Śrautasūtra ,7.8.23,24.
Kātyāyana Śrautasūtra ,7.8.25.
cf., taṃ vai daśabhireva krīṇīyāt/ Śatapatha Brāhmaṇa, 3.3.3.18.