Part 2.4: Rite of hospitality in honour of Soma (ātithyeṣṭi)

[Full title: Rites Performed on the Second Day: (d) Rite of hospitality in honour of Soma (ātithyeṣṭi)]

The rite called Ātithyeṣṭi is held in the Agniṣṭoma sacrifice after the buying of the stalks of soma. It has already been stated above that as per ritualistic tradition soma is treated as a royal guest. Hence, it becomes imperative that soma should be honoured by the sacrificer through a ritual in his home in which oblations are offered to the fire.

Seeing the importance of this Iṣṭi in Soma ritual, the Śatapatha Brāhmaṇa equals this Iṣṭi with the head of the sacrifice i.e.,of the yajñapuruṣa. At the same time, the other two Iṣṭis viz., the Prāyaṇīya and the Udayaṇīya have been stated as the two arms of the sacrifice i.e., of the yajñapuruṣa. As soon as the cart of soma reaches the vedī, the Adhvaryu proceeds for preparing guest offerings.According to black Yajurveda, he should take the materials after having unyoked one ox from the cart^[1].But, according to the Śatapatha Brāhmaṇa the Adhvaryu should arrive at the vedī before the soma and should take the oblation materials. He should take the materials after having unyoked the oxen from the cart and also after having made the soma enter the śālā. The Adhvaryu should take the materials as quickly as he can and while he does so the wife of the sacrificer should touch him from behind. The purodāśa in this rite belongs to the god Viṣṇu and it is baked on nine potsherds.^[2] Kātyāyana has covered all these procedures in a sūtra style in his Śrauta text.^[3] From the Śatapatha Brāhmaṇa, it is known that the Adhvaryu while taking out the materials for oblation he applies specified formulae of the Vājasaneyī Saṃhitā and he takes up the oblation materials in five rounds with five different formulae^[4].

The formulae are as follows—

(a) agnestanūrasi viṣṇave tvā
(b) somasya tanūrasi viṣṇave tvā
(c) atitherātithyamasi viṣṇave tvā
(d) śyenāya tvā somabhṛte viṣṇave tvā
(e) agnaye tvā rāyaspoṣade viṣṇave tvā^[5].

It has been pointed out by Kātyāyana that the rites like adding fuel sticks to the fires, taking of the vow, consumption of naturally grown forest products, donation, selection of the Brahmā are not necessary in the Iṣṭis from beginning with the Dīkṣā of the sacrificer upto the performance of the Udvasānīya rite . Because, all these are completed in the Soma sacrifice.^[6] The Śatapatha Brāhmaṇa makes it clear that the rite called Agnyanvādhāna i.e., adding of fuel sticks to the sacrificial fire is for devatāparigraha and the consecration is performed by including in it the worship of all the deities beginning with Agni ending with Viṣṇu^[7].Again, the dīkṣitayajamāna is directed to observe a vow, to drink only fast-milk and not other eatables or forest products etc. Sacrificial fees are also given during the consecration rite, the selection of the Brahmā priests is also done at the beginning of the Soma sacrifice and thus, all these minor rites are included in the consecration ritual of the Soma sacrifice. Hence, all these are restricted in the subsequent rites, but not in the Udavasānīya.In the Udavasānīya, however all the rites are to be performed. Moreover, Kātyāyana prohibits the girdling of the wife of the sacrificer, eating of his own portion of the remnants of oblation^[8]. Vidyadhar states that as the wife of the sacrificer is girdled in consecration either by a mekhalā or a yoktra, hence, girdling of her from the Prāyaṇīya onwards is prohibited.^[9] Again, as the consecrated sacrificer is prohibited from eating other than fast milk, hence, the question of taking his share of the remnant of oblation does not arise.Kātyāyana however states that he may take his share by treating it as a requirement of this particular rite.^[10] The fast milk of the sacrificer is heated on the gārhapatya fire while that of the wife of the sacrificer is on the dakṣiṇa fire. The water viz., upasarjanī and madantī are heated on the fires. It has been distinctly mentioned that the madantī water is heated like the fast-milk.^[11] The madantī water are

also to be heated separately like the fast-milk of the sacrificer and his wife.The upasarjanī water is heated on gārhapatya fire.^[12] The upasarjanī water is heated for preparing purodāśa and is mixed with flour while the purodāśa is being prepared.^[13] On the otherhand, the madantī water is used by the sacrificer and his wife in all the rites beginning with intermediary consecration (Avāntaradīkṣā) which is done in the first Upasad till the time of releasing of the fist.^[14]

Kātyāyana too states thus—

ā muṣṭivisargādudakāryastataḥ/^[15]

As stated in the Śatapatha Brāhmaṇa, the Paridhis i.e., the three sticks meant for marking the side of āhavanīya fire in the Ātithyeṣṭi should be of kārṣmarya wood, the prastara i.e., the bunch of the kuśa grass which is placed on the vedī for placing on it the ladles should be of aśvavāla grass.The two Vidhṛtis i.e., the grass blades used as partition between the darbha and prastara should be of

sugarcane.^[16] In addition to these, Kātyāyana adds that the Ātithyeṣṭi needs barhiṣ i.e., the layer of the kuśa grass on the altar also.^[17] But, the type of barhiṣ has not been specified. So, it can be said that the same type of barhiṣ which is used in the Prakṛtiyāga can be used here. The word aśvavāla refers to those grass which are like the hair of the horse.^{[18] [19]} The Vidhṛtis are used in the middle of the sacrificial grass and the prastara while these are laid upon the altar. The Vidhṛtis are spread across the barhiṣ.^[20] Kātyāyana states that these four materials are also used in the animal sacrifice performed for Agni and Soma and also in the Upasad rite.^[21] The Adhvaryu keeps the materials for the oblations on the altar and then he produces the sacred fire by araṇimanthana and he should continue this practice up to the making of libations.^[22] Vidyadhar states that after placing the oblations on the altar, the Adhvaryu should continue with the rite of producing the sacrificial fire through attrition of the Araṇis up to making libations just as it is done in the Vaiśyadevaparvaṇ of the Cāturmāsya.^[23] For the act of araṇimanthana the Adhvaryu places a piece of wood under the lower churning stick and this wood is called adhimanthanaśakala.^[24]

During this time, the Adhvaryu applies the following formula of the Vājasaneyī Saṃhitā—

agnerjanitramasi/^[25]

Sāyaṇa too states that the fire is produced through attrition of the Araṇis on the adhimanthanaśakala and this piece of wood is placed under the lower araṇi.^[26] On the adhimanthana wood, two young shoots of kuśa grass are laid.^[27]

This act is done by reciting the following formula—

vṛṣaṇau sthaḥ/^[28]

Then on the kuśa,the lower churning stick is placed^[29] with the following formula—

urvaśyasi/^[30]

Before placing the upper churning stick, the Adhvaryu touches the pot of clarified butter (ājyavilāpanī pot) with the upper churning stick.^[31]

Here, he applies the formula—

āyurasi/^[32]

Thereafter, he puts the upper churning stick on the lower churning stick^[33] with the following formula—

pūruravā asi/^[34]

Having placed the Araṇis , the Adhvaryu directs the Hotṛ to recite the verse meant for Agni which is to be produced.^[35] The Hotṛ recites the following verses from the Ṛgveda -1.24.3, 4.56.1 and 6.16.13-15. If the fire is not produced, the Hotṛ keeps repeating the Ṛgvedic hymn10.118 which is dedicated to Agni the killer of the Rākṣasas.^[36] Thereafter, the Adhvaryu produces the fire^[37] and during this time, he applies the following Yajurvedic formula—

gāyatreṇa tvā chandasā manthāmi traiṣṭubhena tvā chandasā manthāmi jāgatena tvā chandasā manthāmi/^[38]

As soon as the fire is produced, the Hotṛ is again directed by the Adhvaryu to recite the Ṛks for lauding the fire which has been produced and is to be added to the āhavanīya fire^[39] and accordingly, the Hotṛ first recites the Ṛgvedic verses 1.74.3 and 6.16.40 for the fire that has been produced and then six other Ṛgvedic verses viz., 6.16.41-42, 1.12.6, 8.43.14, 8.73.8 and 1.164.50 while the fire is being added to the āhavanīya.^[40]

The Adhvaryu places the fire in the hearth of the āhavanīya^[41] and at this time, he utters the following formula—

bhavataṃ naḥ samanasau sacetasāvarepasau/mā yajñaṃ hiṃsiṣṭaṃ mā yajñapatiṃ jātavedasau śivau bhavatamadhya naḥ//^[42]

Having placed the fire, he makes a libation on that āhavanīya fire.^[43]

The formula to be applied here runs as follows—

agnāvagniścarati praviṣṭa ṛṣīṇāṃ putro abhiśastipāvā/ sa naḥ syonaḥsuyajā yajeha devebhyo havyaṃ sadamaprayucchantsvāhā//^[44]

Kātyāyana states that the Adhvaryu makes the libation with the sruva by taking the ājya from the pot.^[45] Then the Adhvaryu takes up ājya known as tānūnaptra. For this, he transfers the ghee contained in the dhruva into the pot in which the fast-milk is given to the sacrificer.^[46] He takes the ghee with this formula—

āpataye tvā paripataye gṛhṇāmi/^[47]

Again, he takes two scoops from the pot of ghee and pours the same into the same pot.^[48] First, ghee is taken with the formula—tanūnaptre śākkarāya and in the second time ghee is taken with the formula—

śakkana ojiṣṭhāya/^[49]

Kātyāyana opines that every formula recited during these rituals should end with the verb gṛhṇāmi i.e ., whenever they scoop ghee at the end of the prescribed formula. Or one should understand the latter formulae-tanūnaptre śākkarāya and śakkana ojiṣṭhāya as constituting the rest of the first formula viz., āpataye etc. where the verb gṛhṇāmi is found.^[50] This beings in the latter formula, the verb gṛhṇāmi will automatically follow them. In the sentence ājyānyeva gṛhṇānā…^[51] etc. found in the Śatapatha Brāhmaṇa, it has been indicated that the ghee is scooped by all the priests and all of them touch this tānunaptra ghee with the prescribed formula.^[52]

Hence, Kātyāyana states as follows—

pratipuruṣaṃ ca grahaṇamājyāni gṛhṇānā iti śruteḥ/^[53]

Vidyadhar commenting on this statement says that all the priests according to the order of their selection should scoop ghee taking each scoop with the prescribed formula.^[54] This ghee which is poured into the vessel of fast-milk is called tānūnaptra.^[55] Kātyāyana clearly states that the ghee is placed on the southern part of the vedī and then the priests and the sacrificer touch it.^[56] In the sentence-te samavamṛśanti- the verb is in plural form. So, it can be said that they all touch the ghee simultaneously, not one after another.

The formula to be uttered here runs as follows—

anādhṛṣṭamasyanādhṛṣyaṃ devānāmojo’nabhiśastyabhiśastipā anabhiśastenyamañjasā satyamupageṣaṃ svite mā dhāḥ//^[57]

The purpose of touching the tānūnaptra ghee simultaneously by all is for making a mutual agreement among the priests and the sacrificer not to mislead each other during the ritual.^[58] The Adhvaryu having stirred the ghee and having covered it with a vessel other than an earthen one, places the tānūnaptra pot in a safety place.^[59] As stated in the Śatapatha Brāhmaṇa, after pouring fast milk on the tānūnaptra ghee, the Adhvaryu hands over the pot of tānūpatra ghee to the sacrificer in the evening. It has also been said that if there are many sacrificers, then, the tānūpatra ghee is given to the chief participant known as the gṛhapati.^[60] Generally, in the Sattra type of sacrifices, there are many consecrated sacrificers of which one particular sacrificer is selected as the chief (mukhya) participant.^[61]

In addition to this, there comes the intermediary consecration of the sacrificer where as stated in the Śatapatha Brāhmaṇa, the sacrificer adds a samidh in to the āhavanīya fire with the prescribed formula of the Vājasaneyī Saṃhitā. Moreover, he closes his fingers as well as his girdle tighter than before.^[62]

He utters the following formula—

agne vratapāstve vratapā yā tava tanūriyaṃ sā mayi yo mama tanūreṣā sā tvayi/saha nau vratapate vratānyanu me dīkṣāṃ dīkṣāpatirmanyatāmanu tapastapaspatiḥ//^[63]

Kātyāyana adds here that the sacrificer makes his fingers and girdle tighter after having touched the madantī water. While the sacricer offers samidh in the āhavanīya fire with prescribed formula, his wife performs these acts after offering samidh in the gārhapatya fire without uttering any formula.^[64] Then, having touched the madantī water, the sacrificer and the five priests ritualistically strengthen the soma with a prescribed formula and this act of strengthening is termed as somāpyāyana.^[65] The names of the priests have not been stated in the Śatapatha Brāhmaṇa as well as in the Kātyāyana Śrautasūtra. But, Karka while commenting on Kātyāyana’s sūtra text states that they are the four principal priests belonging to the four Vedas and the fifth one is the Pratiprasthātṛ, the sacrificer being the sixth. Karka also states that the word āpyāyana refers to the simply act of touching of the soma.^[66] But, some want to include the name of the Āgnīdhra in the place of the pratiprasthātṛ. Eggeling has mentioned the name of the Āgnīdhra.^[67]

They all touch the soma with the following formula—

aṃśuraṃśuṣṭe deva somāpyāyatāmindrāyaikadhanavide/ ā tubhyamindraḥ pyāyatāmā tvamindrāya pyāyasva/ āpyāyayāsmānsakhīnsanyā medhayā svasti te deva soma sūtyāmaśīya/^[68]

Though, in the Śatapatha Brāhmaṇa, it has been stated that after strengthening the soma the rite of Avāntaradīkṣā should be done and this should follow the touching of the tānūnaptra ghee. But, all these have been not supported by the same Brāhmaṇa.^[69] On the otherhand, Kātyāyana states that first the Adhvaryu should touch the tānūnaptra ghee and then he should touch the madantī water and there after he should touch the soma or he may do it in reverse order.^[70] But, whatever procedure the Adhvaryu follows, he should touch the water in between the other two acts. Having strengthened the soma the priests and the sacrificer complete a rite called Nihnava which has been referred to in the Śatapatha Brāhmaṇa as a propitiatory rite.^[71] According to Sāyaṇa , the rite where the priests and the sacrificer keeping their hands on the prastara mutters the mantra eṣṭā rāyaḥ...is called Nihnava.^[72] The soma has already been placed in the southern side of the āhavanīya fire. The priests and the sacrificer go there and strengthen the soma. They again come back and perform the rite called Nihnava by keeping their hands on the prastara with the palms turned upward . They may use both hands or only the right hand says Kātyāyana.^[73]

While they do it they use the following formula—

eṣṭā rāyaḥ preṣe bhagāya ṛtamṛtavādibhyo namo dyāvāpṛthivībhyām/^[74]

According to Śatapatha Brāhmaṇa the Adhvaryu takes the prastara and asks the Āgnīdhra whether the water is boiled or not. When Āgnīdhra responds positively, the Adhvaryu approaches him for hot water and holding the prastara above the fire. The Adhvaryu gives the prastara which actually represents the sacrificer, to the Āgnīdhra. The Āgnīdhra also keeps the prastara in a secured place.^[75] The Brāhmaṇa text does not clearly state the use of the hot water.But, it can be assumed that the hot water is collection for the next ritual i.e., the Pravargya rite. Kātyāyana states that the Adhvaryu takes the prastara, anoints it and then takes the enclosing sticks (Paridhis). After this he asks the Āgnīdhra whether the water is boiled or not.^[76] According to Karka, he takes the prastara and having anointed it he takes the Paridhis and the Vidhṛtis and then he asks the Āgnīdhra for the hot water.^[77] The Āgnīdhra replies that the water is boiled.^[78] Kātyāyana states that while the Adhvaryu calls the Āgnīdhra to come with the boiled madantī water he brings it to the Adhvaryu and the Adhvaryu himself takes the prastara, paridhi and vidhṛti to the āhavanīya fire and having sprinkled the boiled water on them, he again gives these back to the Āgnīdhra for safe keeping. As it appears from the Śatapatha Brāhmaṇa these rites beginning with the rite of tānūnaptra ghee are held before the ātithya offering is completed.^[79] The Adhvaryu there after calls upon the Subrahmaṇya priest for singing the subrahmaṇyā litany.^[80]

It is to be noted here that in case of Ātithyeṣṭi, the Śatapatha Brāhmaṇa cites that the Iṣṭi is to be completed after the Iḍā rite and here, it is not necessary to perform the anuyāja offering.^[81] Here too one can draw the conclusion that the Ātithyeṣṭi is to be completed after the first Iḍā rite. Again Kātyāyana states another opinion where it has been said that the Ātithyeṣṭi should be perfomed up to the second Iḍā rite. If it so, various sub-rites of the model rite will be performed here which will satisfy the model sacrifice. Moreover, it is because of the prohibition of the anuyāja offering.^[82] If had the Ātithyeṣṭi to be completed after the first Iḍā rite, then it would have not mentioned the restriction of anuyāja offering. But, it is already stated. Hence, it is to be understood that the Ātithyeṣṭi is to be performed up to the second Iḍā rite without the anuyāja offering.

Footnotes and references:

[1]:

Taittirīya Saṃhitā ,6.2.1.1

[2]:

Śatapatha Brāhmaṇa , 3.4.1. 1-6, 14, 15

[3]:

Kātyāyana Śrautasūtra ,8.1.1-2.

[4]:

Śatapatha Brāhmaṇa , 3.4.1.9-14

[5]:

Vājasaneyi Saṃhitā , 5.1.

[6]:

Kātyāyana Śrautasūtra ,8.1.4.

[7]:

Śatapatha Brāhmaṇa , 3.1.3.5

[8]:

Kātyāyana Śrautasūtra , 8.1.5

[9]:

Vidyadhar Sharma on ibid., 8.1.7

[10]:

Kātyāyana Śrautasūtra , 8.1.6

[11]:

Kātyāyana Śrautasūtra ,8.1.8.

[12]:

Vidyadhar Sharma on ibid., 2.5.1.

[13]:

Chitrabhanu Sen, op.cit., p.55.

[14]:

Ibid.,p.96.

[15]:

Kātyāyana Śrautasūtra ,8.1.9.

[16]:

Śatapatha Brāhmaṇa , 3.4.16-18.

[17]:

Kātyāyana Śrautasūtra , 8.1.10.

[18]:

cf., aśvasya vālā aśvavālāḥ/ tanmayaḥ prastaraiti/ Vidyadhar Sharma on Kātyāyana Śrautasūtra ,8.1.10; Eggeling cites that the aśvavāla (horse tail) grass generally called kāsa in Sanskrit is said to have been resemblance with the horse hair and is used for twine, mats, thatch etc. He again states the view of Sir H.M. Elliot who describes it as growing from three to fifteen feet high and flowering in great profusion after the rains, F. Max Muller (ed.), Julius Eggeling(eng.trans.), op.cit., Part. 2, Books

[19]:

&4, p.89,fn.3

[20]:

cf., barhiḥprastarayorantarāle tiryakprasāryamāṇau darbhau vidhṛtī te atra ikṣupatrarūpe syātām/ Sāyaṇa on Śatapatha Brāhmaṇa, 3.4.1.18.

[21]:

cf., etadevāgnīṣomīyopasatsvapicatuṣṭayam/ Kātyāyana Śrautasūtra , 8.1.11.

[22]:

cf., āsādyahavīṃṣyagniṃ manthati/ Śatapatha Brāhmaṇa, 3.4.1.19; cf., āsādyāgnimanthanamāhomāt karoti/ Kātyāyana Śrautasūtra, 8.1.12.

[23]:

cf., …havīṃṣivedyāmāsādyaaraṇimanthanaṃ homāntaṃ vaiśvadevaparvavatkuryāt/ Vidyadhar Sharma on Kātyāyana Śrautasūtra , 8.1.12.

[24]:

cf., so’dhimanthanaṃ śakalamādatte/ Śatapatha Brāhmaṇa, 3.4.1.20; Kātyāyana Śrautasūtra , 5.1.22.

[25]:

Vājasaneyi Saṃhitā , 5.2(a)

[26]:

cf., yūpatakṣaṇotpanno’dharāraṇyā adhaḥ sthāpyamānaḥ śakalaḥ adhimanthanaśakalaḥ yasyopari mathyate…/ Sāyaṇa on Śatapatha Brāhmaṇa, 3.4.1.20.

[27]:

cf., atha darbhataruṇake nidadhāti/ Śatapatha Brāhmaṇa, 3.4.1.21; Kātyāyana Śrautasūtra , 5.1.23.

[28]:

Vājasaneyi Saṃhitā , 5.2(b)

[29]:

cf., athādharāraṇiṃ nidadhāti urvaśyasi iti/ Śatapatha Brāhmaṇa, 3.4.1.22; Kātyāyana Śrautasūtra , 5.1.24.

[30]:

Vājasaneyi Saṃhitā , 5.2(c)

[31]:

cf., athottarāraṇyā’jyavilāpanīmupaspṛśati-āyurasiiti/ Śatapatha Brāhmaṇa, 3.4.1.22; Kātyāyana Śrautasūtra , 5.1.25.

[32]:

Vājasaneyi Saṃhitā , 5.2(d)

[33]:

Śatapatha Brāhmaṇa, 3.4.1.22; Kātyāyana Śrautasūtra , 5.1.25.

[34]:

Vājasaneyi Saṃhitā , 5.2(e)

[35]:

cf., … agnaye mathyamānāyānubrūhi/ Śatapatha Brāhmaṇa, 3.4.1.22; cf., agnaye mathyamānāyānuvācayati/ Kātyāyana Śrautasūtra, 5.2.1.

[36]:

cf., agne haviṃsīti …rakṣohāgnirdevatā/tathā cānukramyate…mathyamānegnāvajāyamāna idamanuvaktavyam/ Sāyaṇa on Ṛgveda Saṃhitā , 10.118

[37]:

Śatapatha Brāhmaṇa, 3.4.1.23; Kātyāyana Śrautasūtra ,5.2.2.

[38]:

Vājasaneyi Saṃhitā 5.2(f)

[39]:

Śatapatha Brāhmaṇa, 3.4.1.23; Kātyāyana Śrautasūtra ,5.2.3-4.

[40]:

Aitareya Brāhmaṇa, 1.3.5; F. Max Muller (ed.), Julius Eggeling(eng.trans.), op.cit., Part. 2, Books 3&4, p.92, fns.1& 2 respectively.

[41]:

Śatapatha Brāhmaṇa, 3.4.1.24; cf., bhavatanna iti prāsyati/ Kātyāyana Śrautasūtra , 5.2.5.

[42]:

Vājasaneyi Saṃhitā , 5.3.

[43]:

cf., atha sruveṇopahatyājyam agnimabhijuhoti/ Śatapatha Brāhmaṇa, 3.4.1.25

[44]:

Vājasaneyi Saṃhitā 5.4.

[45]:

Kātyāyana Śrautasūtra ,5.2.6.

[46]:

Śatapatha Brāhmaṇa , 3.4.2.10; 8.1.14.

[47]:

Vājasaneyi Saṃhitā , 5.5(a)

[48]:

Śatapatha Brāhmaṇa , 3.4.2.11-12; Kātyāyana Śrautasūtra ,8.1.15.

[49]:

Vājasaneyi Saṃhitā , 5.5(b)& (c).

[50]:

cf., gṛhṇāmīti sarvatra sākāṃkṣatvāt/, pūrvaśeṣau vottare/ Kātyāyana Śrautasūtra ,8.1.16-17.

[51]:

Śatapatha Brāhmaṇa, 3.4.2.9.

[52]:

cf., athātaḥ samavamṛśantyeva/…te samavamṛśanti…/ Śatapatha Brāhmaṇa, 3.4.2.13-14.

[53]:

Kātyāyana Śrautasūtra ,8.1.18.

[54]:

cf., sarvairbrahmādibhirvaraṇakrameṇā’jyagrahaṇaṃ kartavyam/…sarveṣāmājyagrahaṇaṃ mantreṇaiva/ Vidyadhar Sharma on Kātyāyana Śrautasūtra , 8.1.18.

[55]:

cf., tānūnaptrametad/ Kātyāyana Śrautasūtra , 8.1.19.

[56]:

Kātyāyana Śrautasūtra ,8.1.20.

[57]:

Vājasaneyi Saṃhitā , 5.5(d)

[58]:

Śatapatha Brāhmaṇa , 3.4.2.9; Kātyāyana Śrautasūtra ,8.1.21.

[59]:

Kātyāyana Śrautasūtra , 8.2.1.

[60]:

cf., …yadi bahavo dīkṣeran gṛhapataya eva vratamabhyutsicya prayaccheyuḥ/… yadyu dakṣiṇāvatā dīkṣeta yajamānāyaiva vratamabhyutsicya prayaccheyuḥ/ Śatapatha Brāhmaṇa, 3.4.2.15; Kātyāyana Śrautasūtra ,8.2.2,3.

[61]:

ŚŚS., 13.14.4

[62]:

cf., sa samidhamabhyādadhati.../tadavāntarāṃ dīkṣāmupaiti/ santarāmaṅgulīracate, santarāṃ mekhalāṃ…/ Śatapatha Brāhmaṇa, 3.4.3.9.

[63]:

Vājasaneyi Saṃhitā , 5.6.

[64]:

Kātyāyana Śrautasūtra , 8.2.4-5

[65]:

Śatapatha Brāhmaṇa , 3.4.3.11-18; Kātyāyana Śrautasūtra , 8.2.6

[66]:

Karka on Kātyāyana Śrautasūtra ,8.2.6.

[67]:

F. Max Muller (ed.), vop.cit, Part. 2, Books 3&4, p.101, fn.1; Thite,op.cit, Vol. 1, p.300

[68]:

Vājasaneyi Saṃhitā , 5.7(a)

[69]:

Śatapatha Brāhmaṇa , 3.4.3.12.

[70]:

Kātyāyana Śrautasūtra ,8.2.7.

[71]:

Śatapatha Brāhmaṇa , 3.4.3.19-21.

[72]:

cf., prastarasyopari pāṇī sampuṭīkṛtya ‘eṣṭārāyaḥ’ iti mantrajapo nihnavaḥ/ Sāyaṇa on Śatapatha Brāhmaṇa, 3.4.3.19.

[73]:

Kātyāyana Śrautasūtra ,8.2.7; Eggeling states that the priests and the sacrificer lay their hands on the prastara either with the palms turned upwards or only with the right palm turned upwards and the left one in the opposite way. He states that the latter is the procedure followed by the Taittirīyas, F. Max Muller (ed.), Julius Eggeling(eng.trans.), op.cit., Part. 2, Books 3&4, p.103, fn.3

[74]:

Vājasaneyi Saṃhitā , 5.7(b)

[75]:

Śatapatha Brāhmaṇa, 3.4.3.22.

[76]:

Kātyāyana Śrautasūtra ,8.2.9,13

[77]:

Karka on ibid.,8.2.9.

[78]:

cf., madantītyagnīt/ Kātyāyana Śrautasūtra , 8.2.10

[79]:

Śatapatha Brāhmaṇa ,3.4.3.20

[80]:

Kātyāyana Śrautasūtra ,8.2.11-12.

[81]:

cf., tadiḍāntaṃ bhavati/ nānuyājayanti/ Śatapatha Brāhmaṇa, 3.4.1.26.

[82]:

cf., uttaraṃ vā prakṛtyanugrahānuyājapratiṣedhābhyām/ Kātyāyana Śrautasūtra , 7.5.24.