Part 2.3: Brining of Soma to the Śālā

[Full title: Rites Performed on the Second Day: (c) Brining of Soma to the Śālā (somasya śālāgamana)]

After having bought the soma, the sacrificer takes the soma with his hand from his thigh. So, he is called gṛhītasoma. The Adhvaryu leads him to recite a formula of the Vājasaneyī Saṃhitā.^[1]

The formula is—

pari māgne duścaritādbādhastvā mā sucarite bhaja/^[2]

Having taken the bundle of soma, the sacrificer stands up^[3] and recites this formula—

udāyuṣā vāyuṣodasthāmamṛtān anu/^[4]

Kātyāyana gives a clear picture of the position of the sacrificer while he stands up with the soma. The sacrificer puts his palm on the head and the soma is placed on it. Then he stands up with the above mentioned formula.^[5] Thereafter he proceeds towards the cart meant for carrying the soma to its designated place for the next ritual.^[6] The Kātyāyana Śrautasūtra states that the cart is kept ready in the southern side of the sacrificial ground after having cleaned it and having adorned it with necessary accessories.^[7] Vidyadhar adds here that the cart is kept ready in southern side of the soma purchasing spot.^[8]

The formula uttered at this juncture is as follows—

prati panthāmapadmahi svastigāmanehasam/ yena viśvāḥ pari dviṣo vṛṇakti vidante vasu/^[9]

The middle of the cart is called nīḍa^[10] and on that part the soma should be placed.

Before placing it, the skin of black antelope is spread out on the cart^[11] with the formula of the Vājasaneyī Saṃhitā viz.,—

adityāstvagasi/^[12]

Eggeling mentions the shafts of the cart point towards the east and it is yoked with a pair of oxen. The antelope skin is spread with the hairy part upwards and by keeping the neck towards the east.^[13]

On the skin, the Adhvaryu puts the soma^[14] with the following formula of the Vājasaneyī Saṃhitā—

adityai sada āsīda/^[15]

The Adhvaryu leads the sacrificer to touch the soma and to recite a formula of the Vājasaneyī Saṃhitā.^[16]

The formula is as follows—

astabhnāddyāṃ vṛṣabho antarikṣamamimīta varimāṇaṃ pṛthivyāḥ/ āsīdadviśvā bhuvanāni samrādviśvettāni varuṇasya vratāni//^[17]

The soma is further wrapped by the somaparyānahaṇa^[18] and at this time the Adhvaryu applies the following formula—

vaneṣu vyantarikṣaṃ tatāna vājamarvatsu payaustriyāsu hṛtsu kratuṃ varuṇo vikṣvagniṃ divi sūryamadadhāt somamadrau//^[19]

If during the consecration of the

sacrificer there are two black antelope’s skins for sitting, one is used as a flag in front of the yoke of the cart. If there is only one skin then the Adhvaryu cuts out a piece of the skin.^[20] Thite states that in case of two skins, the Adhvaryu fastens one skin to a staff fixed to the pole of the cart near the yoke.^[21]

During this time, the mantra to be applied runs as follows—

sūryasya cakṣurārohā’gnerakṣṇaḥ kanīnakam/ yatraitaśebhirīyase bhrājamāno vipaścitā//^[22]

The Adhvaryu puts the yoke on the oxen^[23] with the following formula—

usrāvetaṃ dhūrṣāhau yujyethāmanaśrū avīrahaṇau brahmacodanau/svasti yajamānasya gṛhān gacchatam/^[24]

Kātyāyana states here that the oxen are yoked simultaneously as the formula to be applied here consists of indicative term in the dual number. Or one may yoke the oxen one after another and in such cas, the formula is to be repeated twice.^[25] From the front of the two shafts of the cart, two boards are removed to make place for the Subrahmaṇya to stand. The Subrahmaṇya priest takes his position standing on the earth in gap between the shafts and prods the oxen to move forward with the help of a palāśa bunch.^[26] The Adhvaryu helps the Subrahmaṇya by taking in to his hand the cord known as the apālamba which is tied to the back of the cart and the same time, he directs the Hotṛ to recite for the soma.^[27] Karka in his commentary on Kātyāyana Śrautasūtra clearly states that the cited word refers to a rope tied to the back of the cart and the Adhvaryu through the act of taking of the apālamba can control the speed of the cart when it descends with the path inclines.^[28] But, Eggeling states that it refers to a piece of wood fastened to the back side of the cart and is used to prevent its running backwards while the cart is going up hill.^[29] As stated by Kane, while the cart with the soma cart is driven towards the śālā, the Hotṛ plays a significant role. He follows the cart in a distance of three steps of the cart and throws up to the southern direction dusts or clods of earth three times with the fore part of his foot.

He does it with the formula—

tvaṃ vipraḥ… etc.

He then stops moving and utters the ṛk hiṃ bhurbhuvaḥ svarom etc . and another verse beginning with he words bhadrādabhiśreyaḥ prehi.While he walks behind the moving cart between the tracks of the wheels of the cart he utters the Ṛks viz.,- 1.91.9-11, 10.71.10 and 4.53.7 (half of the verse) and when the cart stops, the Hotṛ approaches the soma from the southern side of the cart and stands facing it. He touches the soma or the cloth covering it with two Ṛks called Paridhānīyas (Ṛgveda Saṃhitā ,1.91.19 and 8.43.3)^[30]. Eggeling too speaks about these duties of the Hotṛ and adds that when the cart stops the last two Ṛks are recited by the Hotṛ and while looking on the soma he follows it as the soma is placed on the throne.^[31]

The sacrificer being directed by the Adhvaryu recites a formula.^[32] As stated by Kātyāyana, before proceeding with the recitation,the sacrificer touches the soma contained in the soma cart and as soon as the Hotṛ completes the recitation of the first three verses moving towards the east and then turns around to the south all the persons associated with the ritual proceeds to the śālā.^[33] Thite states that the Brahmā, the Hotṛ, the Adhvaryu and the sacrificer go to the śālā.^[34]

The mantra to be uttered by the sacrifice at this point runs as follows—

bhadro me’si pracyavasva bhuvaspate viśvānyabhi dhāmāni/ mā tvā paripariṇo vidanm- ā tvā paripanthino vidanmā tvā vṛkā aghāyavo vidan/śyeno bhūtvā parāpata yajamānasya gṛhān gaccha tannau saṃskṛtam/^[35]

The Adhvaryu calls upon the Subrahmaṇya by uttering his name for three times . According to Sāyaṇa, here, the word subrahmaṇya refers to a deity.^[36] He invokes her three times and then he utters the nigada indra āgaccha… etc.^[37] Karka makes it clear that the

Adhvaryu himself invokes Subrahmaṇya.^[38] Chitrabhanu states that the word subrahmaṇya refers to a litany which is recited by the priest Subrahmaṇya. This litany is required on the second and the subsequent days of Agniṣṭoma and almost on all days of other Soma sacrifice . It is an invitation to Indra beginning with the words subrāhmaṇyo3’m which is repeated thrice and then comes the nigada “come, o Indra” etc.^[39] It has already been stated that the Adhvaryu invokes Subrahmaṇya and in that context he also indicates the day fixed for soma pressing^[40]. The Pratiprasthātṛ brings the animal i.e ., a he goat to be offered to Agni and Soma and he places it in front of the śālā. The animal should have a mixer of two colours because the animal is for two deities. The animal should be kṛṣṇaśāraṃga i.e., having black hair interlaced with some other colour. It has also been laid down that if the kṛṣṇaśāraṃga animal is not available, then it may be lohitaśāraṃga i.e., with red spots.^[41] Kātyāyana adds here that the animal should be fit for offering (medhya).^[42] The sacrificer is directed to touch the animal as well as to recite a formula.^[43]

The formula runs as follows—

namo mitrasya varuṇasya cakṣase maho devāya tadṛtaṃ saparyata/dūredṛśe devajātāya ketave divasputrāya sūryāya śaṃsata/^[44]

Kātyāyana adds that even if the animal is moving in the field, then also the above mentioned formula is to be uttered by the sacrificer.^[45] But, some others put their view that this utterance of the sacrificer should be done after carrying the fire brand from the āhavanīya. But, the Śatapatha Brāhmaṇa does not support this view.^[46] The Adhvaryu props the cart near the śālā with the help of the upastambha i.e ., a piece of wood and also removes the wrapping cloth from the soma.^[47] While he props the cart, he utters the following formula—varuṇasyottambhanamasi^[48] during this time. During this time, this upastambha becomes the prop for the front part of the of the soma cart.^[49] Moreover while the cart is propped up, the Adhvaryu draws out the two wooden yoke pins from the cart.^[50]

At this time, the following formula is uttered by the Adhvaryu—

varuṇasya skambhasarjanī sthaḥ/^[51]

Soma which is treated as an honoured guest reaches the śālā in this way.Four men bring the rājāsandī i.e., the king’s throne for soma. As its very name suggests this throne is meant for one who is the lord of the world.^[52] As stated by Sāyaṇa the four men are the Adhvaryu, Pratiprasthātṛ, Neṣṭṛ and Unnetṛ who belong to the group of Yajurvedic priests.^[53] The main features of the throne are that it must be of udumbara wood. Its hight should reach up to the navel of the sacrificer.^[54] Again according to Kātyāyana , it should be square in shape having a dimension of one cubit on each side. It should be woven with cords of muñja grass along with the above mentioned features.^[55]

The Adhvaryu touches the throne^[56] with the formula—

varuṇasya ṛtasadanyasi/^[57]

Again, on the throne, the Adhvaryu spreads out a black antelope’s skin and puts the soma on it.^[58] During this time he applies the following formulae with each—

(a) varuṇasya ṛtasadanamasi/,

(b) varuṇasya ṛtasadanamāsīda respectively.^[59]

There after the four priests take the throne into the śālā.^[60] Sāyaṇa states that the throne with the soma seated on it is taken from the front of the prāgvaṃśaśālā to the prācīnavaṃśaśālā.^[61] Kātyāyana further mentions that the priests carry the throne through the way known as dīkṣitasañcara i.e., the path fixed for the consecrated one to move and fro in the sacrificial ground.^[62] The sacrificer is made by the Adhvaryu to recite a formula of the Vājasaneyī Saṃhitā.^[63] The formula is as follows–yā te dhāmāni haviṣā yajanti tā te viśvā paribhūrastu yajñam/ gayasphānaḥ prataraṇaḥ suvīro’vīrahāpracarā soma duryān//^[64] After this, as stated by Kātyāyana , the four priests place the throne with the soma in it in the southern side of the āhavanīya fire.^[65] Some want to put a water jar beside the throne. But, the Śatapatha Brāhmaṇa does not allow it.^[66]

Footnotes and references:

[1]:

Śatapatha Brāhmaṇa, 3.3.3.13; cf., gṛhītasomaṃparimā’gnaitivācayati/ Kātyāyana Śrautasūtra , 7.9.1.

[2]:

Vājasaneyi Saṃhitā , 4.28(a)

[3]:

cf., atharājānamādāyottiṣṭhati-udāyuṣā.../ Śatapatha Brāhmaṇa, 3.3.3.14.

[4]:

Vājasaneyi Saṃhitā , 4.28^(b)

[5]:

cf., udāyuṣetyutthānaṃśīrṣṇisomaṃkṛtvāpāṇimantardhāya/ Kātyāyana Śrautasūtra , 7.9.3.

[6]:

cf., atharājānamādāyārohaṇamabhipraiti/ taṃ vā’ iti haranti…/ Śatapatha Brāhmaṇa, 3.3.3.15, 17.

[7]:

Kātyāyana Śrautasūtra , 7.9.4

[8]:

Kātyāyana Śrautasūtra ,7.9.4; Vidyadhar Sharma on ibid.

[9]:

Vājasaneyi Saṃhitā , 4.29.

[10]:

cf., paritaḥprāvṛtaḥśakaṭamadhyadeśonīḍam…/ Sāyaṇa on Śatapatha Brāhmaṇa, 3.3.4.1.

[11]:

cf., nīḍekṛṣṇājinamāstṛṇāti “adityāstvagasi”.../ Śatapatha Brāhmaṇa , 3.3.4.1; Kātyāyana Śrautasūtra , 7.9.5.

[12]:

Vājasaneyi Saṃhitā , 4.30^(a)

[13]:

F. Max Muller (ed.), Julius Eggeling(eng.trans.), op.cit., Part. 2, Books 3&4,p. 75, fn. 1.

[14]:

cf., athainamāsādayati…/ Śatapatha Brāhmaṇa, 3.3.4.1; cf. tasminsomaṃnidadhātyadityaisadaiti/ Kātyāyana Śrautasūtra , 7.9.6.

[15]:

Vājasaneyi Saṃhitā , 4.30^(b)

[16]:

cf., athaivamabhipadyavācayati astabhnāddyāṃvṛṣabho’ntarikṣamiti/ Śatapatha Brāhmaṇa, 3.3.4.2; Kātyāyana Śrautasūtra , 7.9.7.

[17]:

Vājasaneyi Saṃhitā , 4.30(c)

[18]:

Śatapatha Brāhmaṇa , 3.3.4.6,7; Kātyāyana Śrautasūtra , 7.9.8.

[19]:

Vājasaneyi Saṃhitā 4.31.

[20]:

Śatapatha Brāhmaṇa , 3.3.4.8; Kātyāyana Śrautasūtra ,7.9.8-9.

[21]:

Ganesh Umakant Thite, Kātyāyana Śrautasūtra, Vol.1, p.291, fn.2 under sūtra 7.9.9

[22]:

Vājasaneyi Saṃhitā , 4.32.

[23]:

Śatapatha Brāhmaṇa , 3.3.4.11-12.

[24]:

Vājasaneyi Saṃhitā , 4.33.

[25]:

Kātyāyana Śrautasūtra ,7.9.10-11.

[26]:

cf., uddhate pra’ugye phalake bhavataḥ / tadantareṇa tiṣṭhan subrahmaṇyaḥ prājati/, palāśaśākhayā prājati/ Śatapatha Brāhmaṇa, 3.3.4.9, 10; Kātyāyana Śrautasūtra , 7.9.12.

[27]:

cf., atha paśvāt parikramya apālambamabhipadyāha–somāya krītāyānubrūhīti somāya paryuhyamāṇāyeti vā/ Śatapatha Brāhmaṇa, 3.3.4.13; Kātyāyana Śrautasūtra , 7.9.13.

[28]:

cf., … apālambaśabdena paśvādāvadhā rajjurabhidhīyate/ yayāvatāre’naḥ pravartamānaṃ nivāryate/ Karka on Kātyāyana Śrautasūtra , 7.9.13; Vidyadhar Sharma on ibid.

[29]:

F. Max Muller (ed.), Julius Eggeling (eng.trans.), op.cit, Part. 2, Books 3&4, p. 79, fn.1

[30]:

P.V. Kane, op.cit.,Vol. 2, Part. 2, p.1144.

[31]:

F. Max Muller (ed.), Julius Eggeling(eng.trans.), op.cit, Part. 2, Books 3&4, p. 79, fn.2

[32]:

Śatapatha Brāhmaṇa, 3.3.4.14-16; Kātyāyana Śrautasūtra ,7.9.16.

[33]:

Kātyāyana Śrautasūtra ,7.9.14-15.

[34]:

Thite, op.cit, Vol. 1, p. 293, fn.1 under sūtra 7.9.18

[35]:

Vājasaneyi Saṃhitā , 4.34.

[36]:

cf., brahma devānāmāhvānasādhano mantraḥ, śobhanaṃ brahma subrahma, tadarhatīti subrahmaṇyā kācana devatā.../ Sāyaṇa on Śatapatha Brāhmaṇa, 3.3.4.17.

[37]:

Śatapatha Brāhmaṇa , 3.3.4.17-20.

[38]:

Karka on Kātyāyana Śrautasūtra ,7.9.17.

[39]:

Chitrabhanu Sen, op.cit., p.119.

[40]:

Karka on Kātyāyana Śrautasūtra , 9.7.17

[41]:

Śatapatha Brāhmaṇa , 3.3.4.21, 23.

[42]:

Kātyāyana Śrautasūtra ,7.9.18.

[43]:

Śatapatha Brāhmaṇa , 3.3.4.24.

[44]:

Vājasaneyi Saṃhitā , 4.35.

[45]:

Kātyāyana Śrautasūtra ,7.9.19-20.

[46]:

Śatapatha Brāhmaṇa , 3.3.4.22; Kātyāyana Śrautasūtra ,7.9.21.

[47]:

Śatapatha Brāhmaṇa , 3.3.4.25; Kātyāyana Śrautasūtra ,7.9.22. Kātyāyana refers to the prop as uttambhana.

[48]:

Vājasaneyi Saṃhitā , 4.36^(a)

[49]:

cf., upastabhyate pratibadhyate itiupastambhaḥ śakaṭāgrādhārakāṣṭham/ Sāyaṇa on Śatapatha Brāhmaṇa, 3.3.4.25.

[50]:

cf., varuṇasya skambhasarjanī sthaḥ iti/ śamye udvṛhati… / Śatapatha Brāhmaṇa, 3.3.4.25; Kātyāyana Śrautasūtra , 7.9.23.

[51]:

Vājasaneyi Saṃhitā , 4.36

[52]:

Śatapatha Brāhmaṇa , 33.4.26.

[53]:

Sāyaṇa on Śatapatha Brāhmaṇa , 3.3.4.26.

[54]:

Śatapatha Brāhmaṇa , 3.3.4. 27-28.

[55]:

Kātyāyana Śrautasūtra ,7.9.24.

[56]:

Śatapatha Brāhmaṇa , 3.3.4.29; Kātyāyana Śrautasūtra ,7.9.25.

[57]:

Vājasaneyi Saṃhitā 4.36(c)

[58]:

Śatapatha Brāhmaṇa , 3.3.4.29; Kātyāyana Śrautasūtra ,7.9.26-27.

[59]:

Vājasaneyi Saṃhitā , 4.36(d)&(e)

[60]:

Śatapatha Brāhmaṇa , 3.3.4.30.

[61]:

Sāyaṇa on Śatapatha Brāhmaṇa , 3.3.4.30.

[62]:

cf., śālāṃ praveśayantidīkṣitasañcareṇa/ Kātyāyana Śrautasūtra ,7.9.28.

[63]:

Śatapatha Brāhmaṇa, 3.3.4.30; Kātyāyana Śrautasūtra ,7.9.29.

[64]:

Vājasaneyi Saṃhitā , 4.37.

[65]:

cf., āhavanīyaṃdakṣiṇenasthāpayanti/ Kātyāyana Śrautasūtra , 7.9.30.

[66]:

Śatapatha Brāhmaṇa, 3.3.4.31; Kātyāyana Śrautasūtra ,7.9.31.