Part 5.2: Morning Soma pressing (prātaḥsavana)

[Full title: Rites Performed on the Fifth Day: (b) Morning Soma pressing (prātaḥsavana)]

Next to this, comes the task of arrangement of the vessels for the morning soma pressing. Kātyāyana states that the Unnetṛ priest makes this arrangement of the vessels.^[1] It has already been stated that in the eastern part of the southern havirdhāna cart, a mound (khara) has been prepared. In the eastern half of that mound, the Unnetṛ puts the upāṃśu and the antaryāma cups.Of these two, the upāṃśu cup should be placed in the southern side of the antaryāma cup. Again in the western side of the upāṃśu cup, the cups meant for the dual deities are placed from the east to west.^[2] These cups are known as aindravāyava, maitrāvaruṇa and āśvina. The Śatapatha Brāhmaṇa as well as Kātyāyana Śrautasūtra state the peculiarities of these cups. Accordingly, the aindravāyava cup has a girdle, the maitrāvaruṇa cup is marked by a sign like a fushy portruberance in a goat’s throat, the āśvina cup is marked by a sign that look like lips.^[3] Apart from these, in the south east part i.e., in the āgneya corner of the mound, the cups called śukra and manthin are arranged. Here too, the place of the śukra cup should be in the south of the manthin cup. On the other hand, the place for the āgrāyaṇasthālī i.e., pot is in the middle of the mound. Again, the Unnetṛ puts the ukthyasthālī along with the ukthya cup in the southern part of the āgrāyaṇasthālī while the northern side is booked for the ukthyasthālī along with the ukthya cup.^[4]

Apart from these, the Agniṣṭoma Somayāga contains some other Pātras i.e.,vessels known as ṛtu vessels having mouths on both sides.^[5] Kātyāyana states that these ṛtu vessels are two in number and are shaped like the bowl of a offering ladle with mouths in two sides and these are made of either kārṣmarya or aśvattha tree. These are placed in the eastern part.^[6] Vidyadhar mentions that one mouth of a ṛtu cup belongs to the Adhvaryu while the other belongs to the Pratiprasthātṛ. The mouths of these two cups are used to drink the soma juice . The Adhvaryu drinks the soma by one mouth of a cup while the Pratiprasthātṛ by the other.^[7] Apart from the ṛtu vessels the other cups have the size of one span in height and narrow in the middle part which are placed keeping their faces upwards. Again, the western part of the āgrāyaṇa pot is fixed for the pariplavā ladle having the shape of an offering ladle. The droṇakalaśa is placed under the axel of the southern havirdhāna cart pointing towards the west. The Adhvaryu puts a strainer (daśāpavitra) on the droṇṇakalaśa. Again, the Adhvaryu puts another strainer on the pariplavā which contains loose thread forming boarder. Moreover, the dhruva pot is kept in the eastern part of the prop of the northern havirdhāna cart. The place to put the pracaraṇī ladle is near the yoke of the same cart and the pūtabhṛt and the ādhavanīya are placed under the eastern and western part of the axel of the northern cart respectively. Again, the eastern part which is under the axel of the northern cart is for the ten camacas i.e., goblets with handles. Again, in the ground under the same axel, the western part is fixed for the ekadhana pitchers.^[8] The Śatapatha Brāhmaṇa as well as Kātyāyana Śrautasūtra mention that the number of the ekadhana pitchers may be from three up to fifteen.^[9]

The word pariplavā refers to a small ladle used to extract the soma juice from the droṇakalaśa. When the soma juice is extracted, the ladle is made to move inside the droṇakalaśa, hence, it is called pariplavā. The droṇakalaśa is made of varaṇakāṣṭha and it is called so because of its shape like droṇa. The word pracaraṇī refers to a ladle made of palāśa and is placed on the yoke of the northern cart. The vessel pūtabhṛt refers to a big earthen pitcher having a big mouth. It is called so because it holds the pūta i.e., the purified soma.On the otherhand, ādhavanīya is a big pitcher having a small mouth. It is called so because here the pounded soma is kept and stirred before use. The ekadhana water is used for increasing the quantity of the soma juice.^[10] The ekadhana water is fetched from running waters early in the morning on the soma pressing day. It is mixed with soma juice in the pūtabhṛt. The word daśāpavitra means a frienged piece of cloth placed on the droṇṇakalaśa to purify the soma juice. It has a navel made of white wool of a living ram. Its length is one aratni and has fringes on all sides.^[11]

The Adhvaryu makes a libation of four scoops of ghee by the pracaraṇī ladle in the āhavanīya as the recitation of the morning litany of the Hotṛ is about to end.^[12] Sāyaṇa as well as Karka indicate the last verse of the litany^[13] and accordingly it is abhūduṣā…^[14] etc. While this verse is being uttered by the Hotṛ, the Adhvaryu makes the libation with the prescribed yajuṣ formula.

The formula runs as follows—

sṛnotvagniḥ samidhā havaṃ me sṛnvantvāpo dhiṣaṇāśca devīḥ/ śrotā grāvāṇo viduṣo na yajñaṃ sṛṇotu devaḥ savitā havaṃ me svāhā//^[15]

The Adhvaryu again takes four scoops of ghee and moves towards the north of the altar to bring the ekadhana water in pitcher. During this time, he issues various directions to various priests. First, he issues a direction to the Hotṛ to recite for the sacrificial water.^[16] Sāyaṇa clarifies that the Adhvaryu directs the Hotṛ to recite the Aponaptrīya hymn.^[17] Eggeling makes it more clear that while the Adhvaryu and his company move to bring the ekadhana waters, at that time, the Hotṛ utters the Aponaptrīya hymn excluding the twelfth verse which has already been recited during the morning prayer as the opening verse. The first verse is recited thrice and the tenth verse is recited after the eleventh while the priests return with the water collected from a river or a stream. As soon as they are in sight, the Hotṛ recites the thirteenth verse followed by the verse Ṛgveda Saṃhitā ,5.43.1.^[18] Thereafter, the Adhvaryu issues another direction to the Camasādhvaryu i.e., the goblet bearer who bears the goblet belonging to the Maitrāvaruṇa to join the priests who are proceeding with the ekadhana water. The Neṣṭṛ is directed to guide the wives of the sacrificer and the bearers of the pitchers of the ekadhana water to bring the pitchers. Again the Āgnīdhra is directed to stay beside the cātvāla pit holding in his hand the pitcher of the vasatīvarī water (collected on the previous day) and the goblet meant for the Hotṛ.^[19] Sāyaṇa states that in Soma sacrifice, the number of the Camasādhvaryu is ten. Moreover, he mentions that the wives are led forward in order to bring the pānnejana water. This water is used to wash the thigh of the wife who actively participates in the sacrifice with her husband.^[20] According to Chitrabhanu, the word pānnejana refers to the pitcher where the pānnejanī water is preserved.The pannejanī water is used in the rite in which the wife of the sacrificer discloses her right thigh and pours pannejanī waters over it from down the knee joint.^[21] As stated by Vidyadhar, the pānnejana refers to the pitcher which contains the water for washing the feet of the animal.^[22] After receiving the direction of the Adhvaryu, they all come out from the sacrificial ground by the path between the cātvāla and the āgnīdhrīya shed and go to the north.^[23] Before taking the ekadhana water which has been collected in pitchers, the Adhvaryu makes the libation of four scoops of ghee with the pracaraṇī in the ekadhana. He makes this libation in the water with prescribed formula.^[24] The formula runs as follows—

devīrāpo apāṃnapādyo va ūrmirhaviṣya indriyāvānmadintamaḥ/ taṃ devebhyo devatrā data śukrapebhyo yeṣāṃ bhāga stha svāhā//^[25]

The ghee, which has already been poured in the water by the pracaraṇī ladle, is set aside by the maitrāvaruṇa goblet.^[26] During this time, the Adhvaryu applies the following formula-kārṣirasi/^[27] There after the Adhvaryu takes the water in the same goblet.^[28]

This is done with the following formula—

samudrasya tvākṣityā unnayāmi/^[29]

The bearers of the ekadhana pitchers made fill up the ekadhana pitchers.^[30] Vidyadhar states that the ekadhana bearers are the priests who are not engaged at that time in other rites. They too apply the above mentioned formula while collecting the ekadhana water.^[31] Thereafter the wives of the sacrificer too collect the pānnejana water from the river.^[32] Kātyāyana adds here that each of the wives takes two pitchers.^[33]

Vidyadhar states the need of the two pitchers thus—

ekaḥ pānnejanaḥ paśuprāṇasodhanārthaḥ// aparaḥ urvabhiṣekārthaḥ/^[34]

Then they all come back to the sacrificial ground. The Āgnīdhra as per direction of the Adhvaryu remains in the opposite side of the cātvāla with the vasatīvarī water and the Hotṛ’s goblet. Having reached the place of the cātvāla, the Adhvaryu places the maitrāvaruṇa goblet and the vasatīvarī water on the cātvāla in such a position that they almost touch each other.^[35]

Here he utters the following formula—

somāpo adbhiragmata samoṣadhībhiroṣadhīḥ/^[36]

Some opine that the mixing of the water contained in these two vessels should be done at this juncture. In this case, the vasatīvarī water should be poured first in the maitrāvaruṇa goblet and then this water of the maitrāvaruṇa should be poured back in the vasatīvarī pitcher. But, the Śatapatha does not support this view and states that the water of both the vessels should be poured into the ādhavanīya and thus these two are to be mixed.^[37] There upon, the Adhvaryu pours the vasatīvarī water into the goblet belonging to the Hotṛ after having taken the goblet from the Agnit. This is done to prepare the water which becomes known as nigrābhya.^[38] Thus, the vasatīvarī water gets the name nigrābhya on being poured into the Hotṛ’s goblet.^[39] Kātyāyana adds here that the Hotṛ’s goblet is given to the sacrificer.^[40] Then they all come back to the havirdhāna shed where the Hotṛ asks the Adhvaryu whether he has collected the water or not to which the Adhvaryu replies positively. Thereafter, the Adhvaryu performs a rite which differs according to different somasaṃsthā. If the saṃsthā is the Agniṣṭoma, then the Adhvaryu makes a libation of the remnant of ghee contained in the pracaraṇī ladle. If there is no remnant then the Adhvaryu takes four scoops of ghee and makes the libation with a yajuṣ formula.^[41]

The formula runs as follows—

yamagne pṛtsu martyamavā vājeṣu yaṃ junāḥ/ sa yantā śaśvatīriṣaḥ svāhā//^[42]

Kātyāyana mentions that the Adhvaryu having crossed the Hotṛ from his south, proceeds towards the ādhvanīya pitcher and pours into it the water from the maitrāvaruṇa goblet and then one third of the vasatīvarī water. Each time, he applies a formula which belongs to the Taittirīya Saṃhitā.^[43]

The formula runs as follows—

agniḥ prātaḥsavane pātvasmānvaisvānaro mahīnām viśvaśambhuḥ sa naḥ pāvako draviṇe dadhātvāyuṣmantaḥ sahabhakṣāḥ syāma//^[44]

Vidyadhar states that at that time, the Hotṛ sits beside the door of the havirdhāna shed.^[45] Moreover, the Adhvaryu pours ekadhana water into the same ādhvanīya pitcher with the same formula.^[46]

After pouring the vasatīvarī and the ekadhana water in the ādhavanīya pitcher, the remaining vasatīvarī and ekadhana water is placed in the place of ekadhana pitcher . Then, the priests take their seats in a circle around the adhiṣavaṇa. The Adhvaryu binds a piece of gold in his third finger.^[47] Karka clarifies the word adhiṣavaṇa as the soma pressing boards.^[48] Kātyāyana mentions the order of sitting of the priests. Accordingly, the Adhvaryu and the sacrificer take their seats in the northern side of the boards. The Adhvaryu sits in the eastern part of the sacrificer and the other three priests take their seats by moving round by the west of the boards.^[49] It means they sit in the south of the boards. Vidyadhar expressly states the names of the priests who sit around the boards. They are the Adhvaryu, Pratiprasthātṛ, Neṣṭṛ, Unnetṛ and the sacrificer himself along with the Brahmā who sits in south.^[50] The chanters of the Sāmans are seated behind the carts.^[51] Thereafter, the Adhvaryu takes the soma pressing stone by uttering a yajuṣ formula and from this time onwards, he restrains his speech.^[52] Kātyāyana states that he has to maintain his silence up to the time when the sāman singers utter the word hiṃ^[53] (with which the singing starts)^[54].

While the Adhvaryu takes the pounding stone utters this formula—

devasya tvā savituḥ prasave’śvinorbāhubhyāṃ pūṣṇo hastābhyām/ ādade rāvāsi gabhīramimamadhvaraṃ kṛdhīndrāya suṣūtamam/ uttamena pavinorjasvantaṃ madhumantaṃ payasvantam/^[55]

The stone taken by the Adhvaryu is known as upāṃśusavana.^[56] The name itself implies that it should create a low sound during the pounding of the stalks of soma to procure the juice. Vidyadhar mentions that the Adhvaryu takes two soma pressing stones and the Pratiprasthātṛ, Neṣṭṛ, Unnetṛ take three soma pressing stones.^[57] The soma juice pressed by the Adhvaryu with the upāṃśusavana stone is used for the upāṃśu libation or upāṃśu cup.^[58] Thereafter, while the sacrificer is holding the nigrābhya water i.e., with the Hotṛ’s goblet containing the nigrābhya water, the Adhvaryu leads him to utter a yajuṣ formula.^[59] The sacrificer holds the goblet beside his chest.^[60]

The formula to be uttered by the sacrificer runs as follows—

nigrābhyā stha devaśrutastarpayata mā/ mano me tarpayata vācaṃ me tarpayata prāṇaṃ me tarpayata cakṣurme tarpayata śrotraṃ me tarpayatātmānaṃ me tarpayata prajāṃ me tarpayata paśūn me tarpayata gaṇānme tarpayata gaṇā me mā vitṛṣan//^[61]

Then comes the rite of placing of the soma stalks on the soma pressing stone for pressing. Having placed the upāṃśusavana stone on the soma pressing skin, the Adhvaryu measures the soma five times.^[62] Each time he utters a separate formula.

The formulae are respectively.^[63] —

(a) indrāya tvā vasumate rudravate,

(b) indrāya tvā ādityavate,

(c) indrāya tvābhimātighne,

(d) śyenāya tvā somabhṛte,

(e) agnaye tvā rāyaspoṣade/

After the utterance of each formula, he puts the soma on the stone.

After this the Adhvaryu touches the stalks again with a formula.^[64] Here he utters the following formula—

yatte soma divi jyotiryat pṛthivyāṃ yadurāvantarikṣe/ tenāsmai yajamānāyoru rāye kṛdhyadhi dātre vocaḥ/^[65]

The Śatapatha Brāhmaṇa states that generally all the soma cups are purified using a strainer.The peculiarity is seen in case of the upāṃśu cup which is purified without strainer. It is purified by six pieaces of soma stalks.^[66] Sāyaṇa states that out of the six pieaces, in each of the three Paryāyas of taking soma in the upāṃśu cup, two pieces i.e., Aṃśus are placed on the cup.^[67] Kātyāyana too states that the Pratiprasthātṛ out of the soma placed on the upāṃśusavana stone, accepts six pieces which are placed in the gap of two fingers dividing them into three groups.^[68] The Adhvaryu pours the nigrābhya water on the soma stalks.^[69]

During this time, he applies the following formula—

śvātrā stha vṛtraturo rādhogūrtā amṛtasya patnīḥ/ tā devīrdevatremaṃ yajñaṃ nayatopahūtāḥ somasya pibata//^[70]

Thereafter, the Adhvaryu presses the soma with the pressing stone. He presses the soma as if he is striking his enemy, not the soma. If he has no enemy, he should target a grass as his enemy.^[71]

The pressing of the soma is done uttering the following formula—

mā bhermā saṃvikthā urjaṃ dhatsva dhiṣaṇe vīḍvī satī vīḍayethāmūrjaṃ dadhāthāṃ pāpmā hato na somaḥ//^[72]

In this way after pouring the nigrābhya water on the soma stalks, the pressing should be done in three rounds(paryāya). In the first round, the Adhvaryu pounds the soma by the stone eight times, in the second round, he pounds it eleven times and finally he does the same twelve times.^[73] If the sacrificer desires to have livestocks (paśu) or splendor (brahmavarcas), then he has to pound the soma five and eight times in each round respectively.^[74] As stated in the Śatapatha Brāhmaṇa, the act of pressing is done three times, collection of the scattered soma is done thrice, whereas the nigrābha formula should be applied four times. It has also mentioned the formula.^[75] Sāyaṇa mentions that the formula should be muttered four times.^[76] Kātyāyana mentions that after having completed each of the three rounds (varga) of pounding of the soma and after throwing a few pieces of the stalks into the Hotṛ’s goblet, the Adhvaryu leads the sacrificer to utter the nigrābha formula.^[77]

The formula runs as follows—

prāgapāgudagadharāksarvatastvā diśa ādhāvantu/ amba niṣpara samarīrvidām/^[78]

Mahīdhara states that the two Ṛks prāgapāg… etc. are called nigrābha formula and the sacrificer is made to recite these two verses.^[79]

The Śatapatha Brāhmaṇa too mentions it thus—

tatraitāmapi vācamuvāda tvamaṅga…/^[80]

Thereafter the following yajuṣ formula is also to be uttered by the sacrificer.

The formula runs as follows—

tvamaṅga praśaṃsiṣo devaḥ śaviṣṭha martyam/ na tvadanyo maghavannasti marḍitendra bravīmi te vacaḥ//^[81]

The Śatapatha Brāhmaṇa only states that the nigrābha formula should be uttered four times. But, Kātyāyana makes it clear that the fourth utterance is to be done by the sacrificer after the placing of the upāṃśusavana stone on the Hotṛ’s goblet or the stone may be placed silently.^[82] The soma juice produced by pounding the stalks is purified by six stalks of soma, rather than by a strainer.These stalks are kept ready by the Pratiprasthātṛ by arranging them into three groups of two twigs.^[83] Thereafter, the Adhvaryu takes the soma juice of each varga and fills up the upāṃśu cup . Each time he fills up the cup uttering prescribed yajuṣ formula with each.^[84]

The formulae are respectively.^[85] —

(a) vācaspataye pavasva vṛṣṇo aṃśubhyāṃ gabhasti pūtaḥ/

(b) devo devebhyaḥ pavasva yeṣāṃ bhāgosi/

(c) madhumatīrna iṣaskṛdhi/

Kātyāyana states that the Pratiprasthātṛ holds the upāṃśu vessels.^[86] Karka states that while the Adhvaryu scoops up the juice holding the cup, the Pratiprasthātṛ holds the upāṃśupātra i.e., upāṃśu vessel.^[87] The Adhvaryu takes the juice in three rounds in the upāṃśu cup and he puts two twigs into the cup in each round and thus purifies the juice which has already been mentioned above. Kātyāyana too states this view but adds that the purification of the juice with the twigs should be done by the Pratiprasthātṛ.^[88] After the completion of the purification of the soma, the six twigs are again put on the soma stalks. Thus all the soma is purified.^[89] Karka makes it clear that these are placed on the soma creeper i.e., on the unpressed soma.^[90]

The formula to be uttered here runs as follows—

yatte somādābhyaṃ nāma jāgṛvi tasmai te soma somāya svāhā/^[91]

Generally, after taking the soma juice, the cups are cleaned and placed on the mound.As stated by Kātyāyana, usually the upāṃśu and the antaryāma cups are not placed on the mound. But, in order to perform an abhicāra rite, both the cups may be placed on the mound only for a while by uttering the name of the enemy of the sacrificer. The Adhvaryu does not takes away his hands from the cups. Again, he covers the cups with his hands as if he is covering the life out breaths of the enemy. Thus, through this rite the Adhvaryu and the sacrificer get long life.^[92] Kātyāyana states that all these abhicāra rites are done in case of both the upāṃśu and the antaryāma cups.

The Adhvaryu utters the following yajuṣ formula—

urvantarikṣamanvemi/^[93]

Having completed the formula with the word svāhā, he leaves the havirdhāna shed^[94].The Hotṛ’s goblet which the sacrificer has been holding is given away by him to some one else and while doing so he touches the Adhvaryu from behind. This is followed by the rite of seeking boons by the sacrificer which is followed by giving away of gifts to the Adhvaryu.^[95] From the commentary of Sāyaṇa , it is clear that after having come out from the havirdhāna shed, the Adhvaryu seeks boon on behalf the sacrificer. As the gods are desirous of the offering of the soma of the upāṃśu cup, hence, they too grant boons so the Adhvaryu being satisfied by gifts offers soma to the gods on behalf of the sacrificer.^[96] Karka states that here seeking boon means prayer for the completion of the sacrifice.^[97] The subsequent rite is the making of a libation of the upāṃśu cup in the āhavanīya. The Adhvaryu offers the soma cup with the prescribed formula.^[98]

The formula runs as follows—

svāṃkṛto’si viśvebhya indriyebhyo divyebhyaḥ pārthivebhyo manastvāṣṭu svāhā tvā subhava sūryāya/^[99]

From this formula, it is clear that the cup is scooped for Sūrya.Having made the libation the Adhvaryu cleans the cup by rubbing from bottom up to the top. Then he cleans his hand putting it under the middle paridhi with the palms upwards. He passes his hand from the west to east.^[100]

He does it with the following formula—

devebhyastvā marīcipebhyaḥ/^[101]

If the Adhvaryu wants to perform the abhicāra rite then he may offer in the āhavanīya fire the small droplets of soma which have got scattered on the cloth, chest and arm of the Adhvaryu during the soma pressing.^[102] This should be done with the following formula–devāṃśo yasmai tveḍe tatsatyamupariplutā bhaṅgena hato’sau phaṭ/^[103] Kātyāyana mentions that then he pours the remnant of the upāṃśu cup in the āgrayaṇa pot and puts a soma stalk in the upāṃśu cup for using it in tṛtīyasvana.^[104] It has been said by Karka that consumption of the remnants of the upāṃśu and the antaryāma cups is prohibited.^[105] Thereafter, the Adhvaryu keeps the upāṃśu cup in its place. The Śatapatha distinctly mentions that the cup should be placed in the north of the mound. Having placed the cup, the Adhvaryu after cleaning the upāṃśusavana stone by his hands, putsit beside the cup keeping its face to the north.^[106] Both the cup and the stone are placed with the following formulae–(a) prāṇāya tvā(b)vyānāya tvā/ respectively.^[107] The above mentioned soma pressing is for the upāṃśu cup and it can be termed as upāṃśvabhiṣava.

In addition to this, comes the rite of soma pressing which can be termed as mahābhiṣava. For this, the priests take their seats around the soma pressing boards.^[108] Kātyāyana states that this soma pressing is done by four priests. This is done after the completion of the upāṃśuabhiṣava and after taking the seats by the Adhvaryu and the sacrificer.^[109] The priests are Adhvaryu, Pratiprasthātṛ, Neṣṭṛ and Unnetṛ. It is to be noted here that from the sentences such as sa vā’ṣṭau kṛtvo’bhiṣuṇoti/ etc. found in connection with the upāṃśvabhiṣava, it is clear that the soma presser for the upāṃśu cup is only one. But, in mahābhiṣava, all the priests who sit around the boards take part in soma pressing.The priests sit in four directions around the boards. Vidyadhar states the view of Āpastamba where it has been mentioned that the Adhvaryu sits in the eastern part of board, and the south, the west and the north directions are the places for Pratiprasthātṛ, Neṣṭṛ and Unnetṛ respectively.^[110] The sacrificer does not take part in the soma pressing. It has already been mentioned that the upāṃśvabhiṣava contains three rounds and after each round, the soma is touched uttering a yajuṣ formula. But, in the mahābhiṣava after the completion of the three rounds the rite of touching of the soma is done. Here, the number of times of pounding of the soma stalks is not specified. One can pounds the soma creepers as many times as necessary as to extract the juice . At the beginning of each round, the nigrābhya water is poured on the soma stalks during the soma pressing. Or one may pour the nigrābhya water only in the first round.The Adhvaryu leads the sacrificer to utter the nigrābha formula which has already been mentioned in the context of the upāṃśvabhiṣava. After the recitation of this formula, the Adhvaryu keeps the pressed out juice in the ādhavanīya pitcher with the help of the sambharaṇa vessel and after extracting the juice, he puts back the stalks. This is the first round of the mahābhiṣava rite. The Adhvaryu should complete the other two rounds of Somābhiṣava rite where the nigrābha water is to be poured in each round as before.^[111] Here Karka makes it clear that the last utterance of the nigrābha formula by the sacrificer is made after putting the pounding stone on the Hotṛ’s goblet.^[112]

Kātyāyana again states that the rites like the touching of the soma stalks and taking the soma juice for the mahābhiṣava or the act mahābhiṣava needs not be done separately as these two acts are done in the upāṃśvabhiṣava after the scooping of the upāṃśu cup.^[113] If the act called mahābhiṣava is not done separately then there arises a problem.The upāṃśvabhiṣava is done by only one priest while the mahābhiṣava needs four priests. In such case Kātyāyana answers that the sitting of the priests other than the Adhvaryu is their duty from the ritualistic point view. They are to simply sit around the boards but, need not perform the duty of the soma pressing. In this case, only the Adhvaryu is the soma presser. Again Kātyāyana has mentioned another view. Accordingly, the upāṃśvabhiṣava and mahābhiṣava can be done reversely.First the mahābhiṣava should be performed and then the upāṃśvabhiṣava. The Vāyasaneyī Saṃhitā as well as in the Śatapatha Brāhmaṇa states the formulae of the mahābhiṣava first and the formulae of the upāṃśvabhiṣava are stated thereafter.Before soma pressing, the soma stalks are touched by uttering prescribed mantra. So, in order to perform the upāṃśvabhiṣava, one should separate a few of the touched soma stalks meant for the mahābhiṣava. The nigrābhya water should also be kept separately for the upāṃśvabhiṣava. Thus, separating the soma stalks and the nigrābhya water, one should perform first the mahābhiṣava.The reason behind the separation of the soma stalks before the mahābhiṣva is because the rites such as touching of the soma in order to strengthen it and the rite of pressing of the soma stalks are applicable only in case of unpressed soma stalks. If all the soma creepers are pressed in the mahābhiṣava, then all these become unfit for the above mentioned rites.The Udgātṛ and his helpers bring the droṇakalaśa and place it on the stones which have been placed on the soma-pressing boards. The stones are covered by the residue of the sialks which are taken out from the ādhavanīya pitcher. The Udgātṛ priests viz., Udgātṛ, Prastotṛ and Pratihartṛ cover the kalaśa with a fringed strainer for further purifying the soma juice.^[114]

From the commentary of Karka it is clear that the pavitra is placed on the droṇakalaśa by the Udgātṛs keeping its top part towards the north.^[115] If the Sāmavedic priests are not ready to hold the pavitra over the droṇakalaśa then, the Adhvaryu himself should do it. The Unnetṛ priest holds the ādhavanīya pitcher and from that he pours the soma juice into the Hotṛ’s goblet containing the nigrābhya water. The Hotṛ’s goblet is under the care of the sacrificer. The sacrificer in his turn pours the content of the Hotṛ’s goblet over the pavitra through which the juice is again made to flow down.^[116] This flowing of soma is called dhārā i.e., stream of soma juice. Vidyadhar states that the Unnetṛ pours the soma from the ādhavanīya with the help of an udañcana which refers to a cup for scooping soma.^[117] With this stream of flowing juice through the pavitra all the cups ending with the dhruva cup are made full.^[118] Kane opines that from that strainer, all the wooden cups beginning with the antaryāma up to the dhruva cup should be filled up.^[119] During the filling of the cups, some drops from the stream trickle into the droṇakalaśa and this content of the droṇakalaśa is called śukra. This śukra is used to fill up the other cups in the absence of specific injunction as to wherefrom these cups are to be scooped. Again the content of the āgrayaṇa pot should be used to fill up the cups viz., sāvitra, pātnivata, hāriyojana as well as to fill up the cups which have dried up with the passing of time. Again, all the goblets to be used in three Savanas along with the vaiśyadeva cup to be used in the third savana are to be filled from the content of the pūtabhṛt pitcher.^[120] The Śatapatha Brāhmaṇa states that with the soma contained in the pūtabhṛt, the vaiśvadeva cup is filled. The soma juice of the pūtabhṛt belongs to the gods, to the men and to the forefathers.^[121] Hence Kātyāyana opines that all the cups of which the source of soma juice for filling is not known should be filled from the pūtabhṛt.^[122] But, it is also to be stated here that Sāyaṇa while commenting on the same Brāhmaṇa says that both the pitchers viz., the pūtabhṛt and the ādhavanīya are the sources for filling the cups belonging to the gods, men, fathers and nārāśaṃsa.^[123] Hence, it can be assumed that the Adhvaryu may use the content of either the pūtabhṛt or the ādhavanīya for filling up such cups. The Śatapatha Brāhmaṇa says that all the cups should be placed on the mound (khara) which is like a yoni.i.e., the reting place for the cups.^[124]

Kātyāyana too mentions that after having filled up the cups and having cleaned them with the help of a fringed woolen strainer, the cups are placed on their own place by uttering formula viz., eṣa te yoniḥ It is also mentioned that the cups which are not connected with the word yoni in the text, should be placed without uttering the above mentioned formula.^[125] But, the Śatapatha Brāhmaṇa does not specify the cup or cups to be placed on the mound in this way. It simply states that the cups should be placed in the yoni. Hence, Vātsya opines that in case of all the cups the above mentioned formula should be uttered.^[126] Moreover, the Śatapatha Brāhmaṇa mentions the names of the cups in case of which the above mentioned formula is not necessary. The cups are sāvitra and ṛtugraha.^[127] This prohibition too strengthens the view of Vātsya.^[128] After the utterance of the relevant vaṣaṭkāra, the Adhvaryu offers the cups and the goblets in the āhavanīya and then the remnants are carried by the Adhvaryu to those who being seated inside the sadas.^[129] Vidyadhar mentions that excluding the cups belonging to dual deities, the ṛtugraha cup, sāvitra and the patnīvata cup, each of the rest of the cups is connected with the subsequent vaṣaṭ. In the case of these cups, after the utterance of the word vaṣaṭ, the Adhvaryu offers the cup.^[130] The goblets should be given to the priests to whom these belong. In case of more than one consumer of the remnant, preference must be given to him who utter the word vaṣaṭ.^[131] As stated by Vidyadhar, in case of the remnants of the goblets the first consumers are those who utter the word vaṣaṭ, then comes the Adhvaryu and Pratiprasthātṛ for they make libation and perform the rite of abhiṣava, then the Camasins and thus the remnants of the goblets are consumed.^[132]

In addition to this comes the rites related to the antaryāma cup.^[133] These rites are almost same with those of the upāṃśu cup . However in it, the rites such as the formulae svāhā, urvantarikṣam etc., choosing of boon and granting of it and pouring of the remnant of soma in the āgrayaṇa pot etc are omitted.^[134] The rites of the antaryāma cup should be done after the sunrise. But the upāṃśu cup is offered before sunrise.^[135] Kātyāyana too cites the time of scooping of the cup. Accordingly, the Adhvaryu fills up the cup after the sunrise.^[136] The cup is scooped from the pavira i.e., from the dhārā. Through the pavitra, the soma is purified and after this purification it becomes an oblation of the gods and is offered into the sacrificial fire. This purified soma is taken by the upayāma vessel to fill up the cup.^[137]

The formula to be uttered here runs as follows—

upayāmagṛhīto’syantaryaccha maghavanpāhi somam/ uruṣya rāya eṣo yajasva/ antaste dvyāvāpṛthivī dadhāmyantar-dadhāmyurvantarikṣam/ sajūrdevebhiravaraiḥ paraiścāntaryāme maghavanmā-dayasva//^[138]

In this formula, the god Indra is invited to drink the soma juice. After the offering, the cup is cleaned by rubbing it from the top to bottom. Thereafter the Adhvaryu cleans his hand by rubbing it on the middle paridhi keeping the palm downwards. All these rites differ from the ones of the upāṃśu cup offering.^[139] The Śatapatha prohibits the placing of the antaryāma cup on the mound. But if the Adhvaryu wants to perform the abhicāra rite, then it should be placed there. If the upāṃśu cup has been placed on the mound then the antaryāma cup should also be placed there. While the libation of cup is made, the same formula which has been used in the offering of the upāṃśu cup should be uttered.^[140]

The formula is—

svāṃkṛtosi viśvebhya indriyebhyo divyebhyaḥ pārthivebhyo manastvāṣṭu svāhā tvā subhava sūryāya/^[141].

From this formula also it is clear that the antaryāma cup is also offered to Sūrya. The entire content of cup is offered as because consumption of its remnant is prohibited.^[142]

While the Adhvaryu cleans his hand by rubbing upon the middle paridhi, he utters the following formula—

devebhyastvā marīcipebhya/^[143]

The Adhvaryu comes back to the havirdhāna shed and puts the cup on the mound uttering the relevant formula. He places the cup in the place nearest to the upāṃśu cup and the upāṃśusavana. Thus, the antaryāma cup, the upāṃśu cup and the upāṃśusavana are placed touching each other till the time of tṛtīyasavana.^[144] Kātyāyana states the antaryāma cup is placed in the nearest of the upāṃśusavana stone.^[145]

During this time, the Adhvaryu utters the following formula—

udānāya tvā/^[146]

Then comes the rite of scooping up of soma juice for the aindravāyava cup. The Adhvaryu fills the aindravāyava cup with prescribed formula.^[147]

The formula runs as follows—

ā vāyo bhūpa śucipā upa naḥ sahasraṃ te miyuto viśvavāra / upo te andho madyamayāmi yasya deva dadhiṣe pūrvapeyaṃ vāyave tvā//^[148]

In this formula, the deity Vāyu is adderessed. The peculiarity of this cup is that first it is made half full. There after the Adhvaryu fills it up with juice with another formula.^[149]

The formula runs as follows—

indravāyū ime sutā upa prayohirāgatam/indra vo vāmuśanti hi/ upayāma gṛhīto’si vāyava indravāyubhyāṃ tvaiṣa te yoniḥ sajoṣobhyāṃ tvā//^[150]

In this formula, Indra, Vāyu are worshipped to drink the soma juice. The cup is placed on the mound which is treated the mound as its yoni after cleaning it as it has been done in case of the other cups. Thereafter, the Adhvaryu scoops soma for the maitrāvaruṇa cup with yajuṣ formula.^[151]

The formula runs as follows—

ayaṃ vā mitrāvaruṇā sutaḥ soma ṛtāvṛdhā/ mamediha śrutaṃ havam/ upayāmagṛhīto’si mitrāvaruṇābhyāṃ tvā//^[152]

Kātyāyana states that by holding two kuśa grass over the maitrāvaruṇa cup, the content of the cup is mixed with milk.^[153] The Śatapatha Brāhmaṇa simply states that the juice should be mixed with milk.^[154]

The formula to be uttered here runs as follows—

rāyā vayaṃ sasavāṃso madema havyena devā yavasena gāvaḥ/tāṃ dhenuṃ mitrāvaruṇā yuvaṃ no viśvāhā dhattamanapasphurantīm/^[155]

From the both formule it is clear that the cup is scooped for Mitra and Varuṇa. The cup is placed on the mound with yajuṣ formula.^[156]

The formula runs as follows—

eṣa te yonirṛtāyubhyāṃ tvā/^[157]

Whenever, the Adhvaryu mixes milk with soma juice, the rite of holding the two kuśa grass over the cup is essential.^[158] The śukra cup is filled with juice with prescribed yajuṣ formula.^[159] Kātyāyana adds here that this cup is made full with the help of a vessel made of either vilva or vikaṅkata wood.^[160] During this time as stated in the Śatapatha Brāhmaṇa and Kātyāyana Śrautasūtra, same ritualists utter the formula ayaṃ vena… etc.^[161]

But the prescribed formula should be—

taṃ pratnathā pūrvathā viśvathemathā jyeṣṭhatātiṃ barhiṣadaṃsvarvidam/ pratīcīnaṃ vṛjanaṃ dohase dhunimāśuṃ jayantamanu yāsu vardhase upayāmagṛhīto’si śaṇḍāya tvā/^[162]

The formula implies that the cup is prepared for Indra.Then the cup is placed on the mound. Mahīdhara in his commentary on the Vājasaneyī Saṃhitā makes it clear that during this the formula eṣa te...etc.is uttered.^[163]

The formula runs as follows—

eṣa te yonirvīratāṃ pāhi/^[164]

Then, the manthina cup is filled with soma juice by uttering yajuṣ formula.^[165]

The formula runs as follows—

ayaṃ venaścodayatpṛsnigarbhā jyotirjarāyū rajaso vimane/imamapāṃsaṅgame suryasya siśuṃna viprā matibhī rihanti/ upayāmagṛhīto’si markāya tvā//^[166]

Then having scooped soma into the cup, the Adhvaryu mixes it with coarsely powdered barley.^[167]

Here, the Adhvaryu utters the following formula—

mano na yeṣu havaneṣu tigmaṃ vipaḥ śacyā vanutho dravantā/ ā yaḥ śaryābhistuvinṛmṇo asyāśrīṇī tādiśaṃ gabhastau/^[168]

Then the cup is placed on the mound with the prescribed formula^[169].

The formula is—

eṣa te yoniḥ prajāḥ pāhi/^[170]

In addition to this, the Adhvaryu fills the āgrayaṇa cup from the āgrayaṇasthālī. He scoops the entire content for all the gods and the cup is scooped in all pressings. He draws the cup uttering the prescribed yajuṣ formula.^[171] This cup is made full by two streams of soma juice^[172]. Karka makes it clear that one streams is of the Unnetṛ and the other is of the sacrificer.^[173] Vidyadhar adds here that the somadhārā of the sacrificer is poured while the nigrābhya water is being put by him into the āgrayaṇa pot. The second stream is made by the Unnetṛ while he pours the soma juice into the āgrayaṇa pot from the ādhavanīya pitcher.^[174]

The formula to be uttered here runs as follows—

ye devāso divyekādaśa stha pṛthivyāmadhyekādaśa stha/apsukṣito mahinaikādaśa stha te devāso yajñamimaṃ juṣadhvam// upayāmagṛhīto’syāgrayaṇo’si svāgrayaṇaḥ pāhi yajñaṃ pāhi yajñapatiṃ viṣṇustvāmindriyeṇa pātu viṣṇuṃ tvaṃ pāhyabhi savanāni pāhi/^[175]

Then, the Adhvaryu takes the āgrayaṇa cup after covering it with the daśāpavitra and recites the word hiṃ three times. After this, he utters the formula somaḥ pavate….etc.^[176] Kātyāyana says that after the utterance of hiṃ three times, the Adhvaryu utters the formula somaḥ pavate… etc. three times and the remaining part of the concerned formula is uttered only one time.^[177] Sāyaṇa in his commentary on Śatapatha Brāhmaṇa states that after the hiṃkāra, the formula somaḥpavate…etc. is uttered.^[178]

The whole formula runs as follows—

somaḥ pavate somaḥ pavate’smai brahmaṇe’smai kṣatrāyāsmai sunvate yajamānāya pavate iṣa urje pavate’dbhya oṣidhībhyaḥ pavate dvyāvāpṛthivībhyāṃ pavate subhūtāya pavate viśvebhyastvā devebhyaḥ/^[179]

Then with the formula esa te…etc the cup is placed on the mound^[180].

The formula runs as follows—

eṣa te yonirviśvebhyastvā devebhyaḥ/^[181]

This formula implies that the āgrayaṇa cup is scooped for all the deities.The Śatapatha Brāhmaṇa mentions that uttering the formula viśvebhyastvā devebhyaḥ eṣa te yonir… etc., the cup is placed on the mound. Moreover, it states that the cup is placed in between the ukthyasthālī and the ādityasthālī which are placed in the southern and northern sides of the mound respectively.^[182] Kātyāyana states that from the utterance of the hiṃ up to the utterance of the name of the deities with the words viśvebhyastvā… etc., the Adhvaryu should utter the formula in prathamasthāna^[183] i.e.,a voice a little louder than the inaudible voice(upāṃśu).^[184] In this context it may be stated that in the Pāṇinīya Śikṣā, it has been said that prāṇavāyu having gone to the uraḥsthāna, creates the mandrasvara which is applicable in the morning soma pressing. The word mandra here refers to a grave sound. The prāṇavāyu in the kaṇṭhapradeśa creats a sound which is higher than the mandra but lower than the highest voice. This voice is applicable in the midday soma pressing. Again, the voice for the third soma pressing should be the highest and is produced from śiraḥpradeśa i.e., the head.^[185] This is what Kātyāyana means to say by stating in his Śrautasūtra that in the rites performed in the morning pressing the Mantras should be uttered in the prathamasthāna. The rites of the midday pressing should be completed by uttering Mantras in a voice which is in the middle range and higher in pitch than in the morning soma pressing but not the highest. The rites of the third soma pressing should be performed in the highest voice.^[186] Vidyadhar as well as Karka state that the rites of the morning pressing which are generally performed in the highest voice are various Praiṣas i.e., directions related to Iṣṭi, animal sacrifice etc.^[187] Thereafter, the ukthya cup is made full upto its brim with soma juice from the ukthyasthālī by uttering a yajuṣ formula.^[188]

The formula runs as follows—

upayāmagṛhīto’sīndrāya tvā bṛhadvate vayasvata ukthyāvyaṃ gṛhnāmi/yatta indra bṛhadvayastasmai tvā viṣṇave tvā/^[189]

The formula indicates that the ukthya cup is scooped for Indra.

Then uttering the formula formula—

eṣa te yonirukthyebhyastvā/^[190]

the cupis placed on the mound.^[191] After the ukthya cup, the dhruva cup is filled with soma juice from the dhruvasthālī.The Adhvaryu makes it full up to its brim like the ukthya cup with prescribed yajuṣ formula^[192] for Vaiśvānara Agni .

The formula runs as follows—

mūrdhānaṃ divo aratiṃ pṛthivyā vaiśvānaramṛta ā jātamagnim/ kavim samrājamatithiṃ janānāmāsannā pātraṃ janayanta devāḥ/, upayāmagṛhīto’si dhruvo’si dhruvakṣitirdhruvāṇāṃ dhruvatamo’cyutānām acyutakṣittam/^[193]

The Śatapatha Brāhmaṇa mentions that uttering the formula eṣa te… etc the cup is placed in the northern havirdhāna shed.^[194]

The formula runs as follows—

eṣa te yonirvaiśvānarāya tvā/^[195]

These two formulae too imply that the cup is scooped for Vaiśvāṇara Agni . Till the making of the libation of the dhruva cup, the sacrificer is restricted from leaving the sadas and from passing urine.^[196] The scooping of the vaiśvānara cup has been mentioned optionally. But emphasis has been laid on the filling up of the dhruva. While making the libation with the dhrubva cup, the content of the vaiśvānara cup should be poured in to the sacrificer’s goblet. On the otherhand, the content of the dhruva cup should be poured into the Hotṛ’s goblet.^[197] It has been stated that the āgrayaṇa, ukthya and the dhruva cups are drawn by means of the bowl(sthālī) made of earth. The cups should be filled up to their brims. All these procedures have been stated in The Kātyāyana Śrautasūtra states this view.^[198] Then the droṇakalaśa is made half full with the soma juice and the sacrificer pours into it the nigrābhya contained in the camasa of the Hotṛ.^[199] Karka mentions that the droṇakalaśa is made full with the sampāta soma.^[200] Vidyadhar again states that the soma juice which trickles through the daśāpavitra in between the filling up of the cups, is called sampātasoma.^[201]

After having completed all the rites related to the filling up of the cups, the priests leave the havirdhāna shed and proceed to the uttaravedī in order to perform the vipruṣa homa.^[202] They come out touching each other, the Adhvaryu being the first, the sacrificer last.^[203] During the soma pressing, some soma drops get scattered here and there which is considered to be a pratyavāya(sin ).By making an expiatory libation of ghee in to the āhavanīya fire, this sin is removed.^[204] The Adhvaryu makes this libation uttering a yajuṣ formula. Vidyadhar in his commentary states that all the priests and the sacrificers make this libation and the libation is made by the pracaraṇī ladle.^[205] Then the priests proceed towards the place where the bahiṣpavamāna stotra is sung by the Sāmavedic priests. While proceeding to this place, the Adhvaryu takes two kuśa grass from the uttaravedī. First, the Adhvaryu and the Pratiprasthātṛ move towards the place for the bahiṣpavamāna, then the Prastotṛ, the Udgātṛ and the Pratihartṛ respectively^[206] who is touched from behind by the sacrificer who is the last person in the queue. Though Kātyāyana first mentions the exit of these people from the havirdhāna shed touching each other from behind, yet later on, he states that they may exit from the shed after the offering of the libation which may optionally be made only by the Adhvaryu.^[207] It implies that Kātyāyana supports the making of the libation by all the priests.

The libation is made uttering the following formula—

yaste drapsaḥ skandati yaste aṃśurgrāvacyuto dhiṣaṇayorupasthāt/adhvaryorvā pari vā yaḥ pavitrāttaṃ te juhomi manasā vaṣaṭkṛtaṃ svāhā/^[208]

After taking two kuśa grass by the Adhvaryu, they all by stooping down in homage, move facing towards the north.^[209] Vidyadhar states that they all proceed to the place of bahiṣpavamānastotra which is in the south of the cātvāla and is inside of the mahāvedī.^[210] The Adhvaryu out of the two kuśa grass,puts one in the cātvāla pit.^[211]

Here, he utters the following formula—

devānāmutkramaṇamasi/^[212]

The other piece of kuśa grass is put infront of the Sāman singers without any formula who are sitting in the place of bahiṣpavamāna.^[213] When the Udgātṛs mutter the devatā, chandas etc. of the stotra being sung, the Adhvaryu by offering two kuśa grass to the Prastotṛ with a yajuṣ formula invites the singers to sing the pavamāna stotra of the morning soma pressing.^[214] It is to be noted here that the rite of giving tṛṇa to the Prastotṛ is not mentioned in the Śatapatha Brāhmaṇa.

The formula used by the Adhvaryu runs as follows—

somaḥ pavate/^[215]

The Adhvaryu repeats this rite of giving kuśa grass to the Prastotṛ while inviting him to sing the pavamāna in all the soma pressings. He may also perform this Upākaraṇa rite without offering any grass or he may give kuśamuṣṭi to the Prastotṛ.^[216] As stated by Eggeling, before chanting the pavamānastotra the priests have to mutter a prayer. The recitation of the ājyaśastra by the Hotṛ, succeeding the chanting of the bahiṣpavamāna likewise proceeded by a prayer muttered by the Hotṛ.^[217] It is to be stated here that the word pavamāna refers to that stotra during the chanting of which the soma juice becomes purified. It is the first stotra of each soma pressing of the sutyā day and is known by the names bahiṣpavamāna stotra, mādhyandina stotra and ārbhavapavamānastotra respectively.The bahiṣpavamānastotra is called so because it is sung outside the sadas or the vedī in a place called āstāva.^[218] Kātyāyana states that while this stotra is being sung the Adhvaryu and the Pratiprasthātṛ take their seats to the east of the sāman singers, and the sacrificer sits in their southern side.^[219] Kane states that the priests and the sacrificer sit inside the vedī not far from the cātvāla in a certain order and they look at the cātvāla or they may sit around the northern shoulder of the vedī. The Udgātṛ takes his seat facing towards the north while the Prastotṛ faces the west. The Pratihartṛ takes his seat facing towards the south-east. In front of them with their faces to the west sit the Adhvaryu and the Pratiprasthātṛ while the sacrificer takes his seat to the south of these. Moreover, they sit placing their right foot on the left thigh, look at the horizon and hold their faces straight neither looking down nor looking up. This is the position of the chanters in all Stotras . Then the Udgātṛ, Prastotṛ and Pratihartṛ sing the bahiṣpavamānastotra.^[220] While this bahiṣpavamānastotra continues, the Unnetṛ priest pours the content of the ādhavanīya into the pūtabhṛt holding the pavitra in between the two pitchers.^[221] After the bahiṣpavamānastotra is held the Savanīyapaśuyāga.^[222] Then the āśvina cup is filled with soma by uttering a yajuṣ formula. For this, the Adhvaryu enters the havirdhāna shed.^[223] For this rite the sacrificer may or may not touch the Adhvaryu.^[224]

The formula to be uttered here runs as follows—

yāṃ vāṃ kaśā madhumatyaśvinā sūnṛtāvatī/ tayā yajñaṃ mimikṣitaṃ/ upayāmagṛhīto’syaśvibhyāṃ tvā/^[225]

As stated by Mahīdhara in his commentary on Vājasaneyī Saṃhitā, the formula–eṣa te… etc. is used for placing the cup on the mound.^[226]

The formula runs as follows—

eṣa te yonirmādhvibhyāṃ tvā/^[227]

Both the formulae imply that the cup is to be offered to Aśvins.Then having filled up the āśvina cup, the Adhvaryu makes the sacrificer to look at the upāṃśu cup and the upāṃśusavana stone by uttering avakāśa formulae with each.^[228]

The sacrificer looks at these with the following formulae—

(a) prāṇāya me varcodā varcase pavasva and

(b) vyānāya me varcodā varcase pavasva/^[229]

In this way, the Adhvaryu leads him to look at the following cups—antaryāma, aindravāyava, maitrāvaruṇa and the āśvina respectively.^[230] Kātyāyana states that the upāṃśusavana stone should be 2^ndand the the āśvina cup should be the 6^th in order while the sacrificer looks at these.^[231]

The formulae for each run as follows—

(a) udānāya me varcodā varcase pavasva/,

(b) vāce me varcodā varcase pavasva/

(c) kratudakṣābhyāṃ me varcodā varcase pavasva/

(d) śrotrāya me varcodā varcase pavasva/ respectively.^[232]

The śukra and the manthin are names of two different cups. But the sacrificer is led to see these two cups jointly.^[233]

Hence, Kātyāyana states thus—

śukramanthinau yugapat/^[234]

The formula for this rite is—

cakṣurbhyāṃ me varcodasau varcase pavethām/^[235]

Then comes the rite of looking at the āgrayaṇa, ukthya and the dhruva cups by the sacrificer.^[236]

The formulae for these are respectively^[237] —

(a) ātmane me varcodā varcase pavasva/

(b) ojase me varcodā varcase pavasva/

(c) āyuṣe me varcodā varcase pavasva/

Moreover, the Adhvaryu leads the sacrificer to look at the pitchers. After the dhruva cup, the sacrificer has to see the ambhṛṇa pitchers i.e., the pūtabhṛt and the ādhavanīya jointly with a single formula, then the droṇakalaśa.^[238]

The formulae for these are respectively^[239] —

(a) viśvābhyo me prajābhyo varcodasau varcase pavethām/,

(b) ko’si katamo’si kasyāsi ko nāmāsi/ yasya te nāmāmanmahi yaṃ tvā somenātītṛpāma/

Then taking the āśvina cup, the sacrificer seeks offspring by uttering a benedictory formula.^[240]

The formula runs as follows—

bhūrbhuvaḥ svaḥ suprajāḥ prajābhiḥ syāṃ suvīro vīraiḥ supoṣaḥ poṣaiḥ/^[241]

The Adhvaryu makes the sacrificer to recite the avakāśa formula on the condition that he should be famous, should have a friendly relation with the Adhvaryu and should be a master in Vedic lore.^[242]

Thereafter, the Adhvaryu starts the rites related to the offering of the cups for the dual deities^[243] viz., aindravāyava, maitrāvaruṇa and āśvina. Having taken the aindravāyava cup from the mound, the Adhvaryu directs the Maitrāvaruṇa to utter the anuvākyā for Vāyu and Indra-vāyu.^[244] As soon as the Adhvaryu offers the cup, the Pratiprasthātṛ fills up the āditya vessel from the droṇakalaśa and offers it uttering the prescribed yajuṣ formula.^[245] In case of the above mentioned cups for dual deities, anuhoma anuvaṣaṭkārahoma are performed. For instance, the aindravāyava cup has two vaṣaṭ calls (vaṣaṭ and anuvaṣaṭ) After the first offering of the Adhvaryu, the Pratiprasthātṛ makes another libation i.e., anuhoma. Again after the utterance of the subsequent vaṣaṭ, the Adhvaryu makes another libation, The Pratiprasthātṛ too makes a libation and the second libation is performed by the Pratiprasthātṛ with the āditya vessel. The Pratiprasthātṛ makes the second libation in north of the āhavanīya fire after the Adhvaryu has completed his offering. After having scooped soma juice from the droṇakalaśa with the help of āditya vessel and after having offered it, he pours the remnant of the āditya vessel in the āditya pot.

The formula to be uttered while the Pratiprasthātṛ fills the āditya vessel runs as follows—

upayāmagṛhīto’si’/^[246]

The second libation after the anuvaṣaṭ is made as sviṣṭakṛt offering. Because anuvaṣaṭ is made only for sviṣṭakṛt offering.This libation is made in a place towards the north of the āhavanīya fire as this place belongs to Sviṣṭakṛt Agni.^[247] Kātyāyana states that the libation after the anuvaṣaṭ should also be made in the north of the āhavanīya fire.^[248] The Adhvaryu offers the other two cups meant for dual deities and the Pratiprasthātṛ too continues his duty like the former cup^[249]. After the each libation, the Pratiprasthātṛ pours the remnant of soma in the āditya pot.^[250]

Here he utters this formula—

ādityebhyastvā.^[251]

After pouring the juice three times, the Pratiprasthātṛ covers the āditya pot by the āditya vessel uttering a yajuṣ formula.^[252]

The formula runs as follows—

viṣṇa urugāyaiṣa te somastaṃ rakṣasva mā tvā dabhan/^[253]

Having completed the offering of the cups fixed for the dual deities, the Adhvaryu proceeds for the rite known as Camasonnayana i.e ., scooping up of soma juice and filling the goblets with it.^[254] While the Unnetṛ to fill up the goblets, the Adhvaryu directs the Maitrāvaruṇa to recite the anuvākyā for the soma juice. The Unnetṛ fills up the goblets and also puts the nine goblets to the west of the uttaravedī.^[255] Generally goblets are ten in number, but, he leaves out the goblet of the Acchāvāka.^[256] During the scooping of soma juice for the goblets, the rite called upastarana i.e., sprinkling of the soma juice from the droṇakalaśa on the nine goblets and the rite known as abhighāraṇa taking the soma contained in the droṇakalaśa are performed.^[257] The rite called abhighāraṇa refers to pouring out of soma juice into the nine goblets during the Camasonnayana.^[258] These two rites are completed by taking the soma juice from the droṇakalaśa. The goblets are also made full to the brim with juice from the pūtabhṛt.Thus, in case of each camasa, the soma juice is poured three times.^[259] The Unnetṛ has to fill up the Hotṛ’s goblet first.^[260] After the Hotṛ’s goblet, the goblet of Brahmā and thereafter the goblets belonging to Udgātṛ, the sacrificer, Maitrāvaruṇa, Brāhmaṇācchaṃsin, Potṛ, Neṣṭṛ, Āgnīdhra are filled up.^[261]

In addition to this come the rites related to the śukra and manthin cups performed by the Adhvaryu and the Pratiprasthātṛ.^[262]

The Adhvaryu takes the śukra cup while the Pratiprasthāṛ takes the manthin cup—

śukramevādhvaryurādatte, manthinaṃ pratiprasthātā/^[263]

Both of them take two pieces of chips taken off from the sacrificial post at the time of its curving. Each of them, takes one chip which has been sprinkled with purifying water.^[264] Kātyāyana mentions that with these they cover their own cups.^[265] The Adhvaryu and the Pratiprasthātṛ clean their cups with formulae belonging to them.^[266]

The formulae are respectively.^[267] —

(a) apamṛṣṭaḥ śaṇḍaḥ/,

(b) apamṛṣṭo markaḥ/

Thereafter uttering yajuṣ formula, the Adhvaryu and the Pratiprasthātṛ leave the havirdhāna shed holding their respective cups.^[268] The formulae to be utterd by these two are are (a) devastvā śukrapāḥ praṇayantu/, (b) devastvā manthipāḥ praṇayantu/ respectively.^[269] Having come out from the havirdhāna shed, the Adhvaryu and the Pratiprasthātṛ move towards the uttaravedī with the cups in their hands.They stop in the west of the āhavanīya fire and put the cups on the uttaravedī. The Adhvaryu puts his cup on the southern śroṇi while the Pratiprasthātṛ puts his cup on the northern śroṇi of the uttaravedī. Both utter prescribed yajuṣ formula.^[270] Kātyāyana adds here that the two priests join each other’s right fore-arms with the cups in their hands Then they put their respective cups on the southern and the northern śroṇi of the uttaravedī without severing their touch.^[271]

During this time both utter separately the following formula—

anādhṛṣṭāsi/^[272]

Then they leave the uttaravedī and proceed towards the place of the sacrificial post. The Adhvaryu reciting a yajuṣ formula reaches the southern side of the sacrificial post while the Pratiprasthātṛ uttering another yajuṣ formula reaches the opposite side of the same place.^[273]

The formulae to be uttered here are respectively.^[274] —

(a) suvīro vīrānprajanayan parīhyabdhirāyaṣpoṣeṇa yajamānam/,

(b) suprajāḥ prajāḥ prajanayan parīhyabhirāyaspoṣeṇa yajamānam/,

The Śatapatha mentions that while they go from the uttaravedī they cover the cups and having gone around the eastern part of the uttaravedī, they take off the covers from their respective cups.^[275] They join their fore-arms for a second time either in the western or the eastern side of the post.^[276] During this time, they utter the same formulae adding the names of their respective cup.

The formulae are respectively.^[277] —

(a) saṃjagmāno divā pṛthivyā śukraḥ śukraśociṣā/

(b) saṃjagmāno diva pṛthivyā manthī manthiśociṣā/

They put away from the altar the unsprinkled chips of the sacrificial post which have been used in cleaning of the cups with prescribed formula.^[278]

The formulae are respectively.^[279] —

(a) nirastaḥ śaṇḍaḥ/,

(b) nirasto markaḥ /

On the other hand, they throw the sprinkled chips into the āhavanīya fire uttering prescribed formula separately.^[280]

The formulae are respectively.^[281] —

(a) śukrasyādhiṣṭhānamasi/,

(b) manthino’dhiṣṭhānamasi/

Then the Adhvaryu mutters a yajuṣ formula and directs the Āgnīdhra who in turn asks the Maitrāvaruṇa to invite the Hotṛ to utter the prescribed yājyā for the soma which is about to be offered in honour of Indra in the morning pressing.^[282]

During this rite the Adhvaryu mutters the following formula—

acchinnasya te deva soma survīryasya rāyaspoṣasya daditāraḥ syāma/^[283]

The two priests offer the cups (śukra and manthin) while they are in the standing position in the eastern part of the āhavanīya fire. They offer the cups by standing in both sides of the sacrificial post. The Adhvaryu first offers the śukra cup and then the Pratiprastātṛ the manthin. After the utterance of the word vaṣaṭ, the śukra and manthin cups are offered with prescribed yajuṣ formula. In this manner, the entire savanna gets offered as libations^[284] Kātyāyana adds here that they make the libations pointing towards the west.^[285] These two cups are offered after having uttered the word vaṣaṭ and with application of the yajuṣ formula with each. Moreover, these two cups are offered in the other two soma pressings also.^[286] Sāyaṇa in this case mentions that the word vaṣaṭ indicates the end of the yājyā. The other cups are offered only with yājyā while the śukra and the manthin cups are offered with yājyā along with the yajuṣ formula.^[287]

The formula runs as follows—

sā prathamā saṃskṛtirviśvavārā sa prathamo varuṇo mitro agniḥ/ sa prathamo bṛhaṣpatiścikitvāṃstasmā indrāya sutamājuhota svāhā/^[288]

From the formula, it is clear that these two cups are offered to Indra. After the offering of the śukra and manthin cup by the Adhvaryu and the Pratiprasthātṛ respectively, the Camasādhvaryus offer the goblets which have already been filled up by the Unnetṛ and these are nine in number.^[289] Kane states that while the Adhvaryu takes the śukra cup, the Pratiprasthātṛ takes the manthin cup, then the Camasadhvaryus take the nine goblets. The Camasādhvaryus are not the priests chosen by the sacrificer, but are assistants chosen by the priests themselves.^[290] Jaimini clearly states that the Camasādhvaryus are different from the priests and they are ten in number.^[291] Vidyadhar states that they offer the goblets without uttering any formula by taking their place to the west of the āhavanīya fire and facing towards the east. The goblets belonging to Brahmā, Hotṛ, Udgātṛ and the sacrificer are offered after the utterance of the word vaṣaṭ and anuvaṣaṭ. On the otherhand, the hotraka goblets are offered only after the utterance of the vaṣaṭ.^[292] Sāyaṇa mentions that the word hotraka here implies a group of priests and they are Maitrāvaruṇa, Brāhmaṇācchaṃsin, Potṛ, Neṣṭṛ and Āgnīdhra.^[293] Vidyadhar sates that though the Acchāvāka is a hotraka, his goblet is absent in morning pressing.^[294] Kane states that all these are offered to Indra.^[295] Then the Adhvaryu issues direction to the Camasādhvaryus for bringing the goblets to the Hotṛ, Brahmā,Udgātṛ and to the sacrifice and to fill up the hotraka goblets for the Maitrāvaruṇa, Brāhmaṇācchaṃsin, Potṛ, Neṣṭṛ and Āgnīdhra who are in the sadas. They are directed to fill up the goblets from the soma contained in the droṇakalaśa.^[296] Having made the offering, the Pratiprasthātṛ comes to the west of the āhavanīya and pours the remnant of his cup into the śukra cup of the Adhvaryu which is again poured by the Adhvaryu into the goblet belonging to the Hotṛ for his consumption. The remnant is poured in the Hotṛ’s goblet because it is the right of the Hotṛ to consume before others do so because he utters the word vaṣaṭ.^[297] After the direction issued by the Adhvaryu, the Camasādhvaryus fill up the goblets for the Hotrakas from the droṇakalaśa.^[298] It has already been stated that the first four goblets i.e., of the Brahmā, Hotṛ,Udgātṛ and of the sacrificer are offered twice by the Camasādhvaryus i.e., the goblet bearers while the goblets of the Hotrakas are offered only one time. After the libation of the first four goblets(of Brahmā, Hotṛ, Udgātṛ and of the sacrificer), the cup bearers take them back to the sadas. On the other hand, the Adhvaryu directs to fill up the hotraka goblets once again.^[299] Thereafter, the Adhvaryu directs each of the Hotrakas by uttering their names to recite their respective offering verses.^[300] Then the Adhvaryu may make a libation either of the maitrāvaruna goblet first or of the āgnīdhra goblet last and here he mutters a formula.^[301]

The formula runs as follows—

tṛmpantu hotrā madhvo yāḥ sviṣṭā yāḥ suprītāḥ suhutā yat svāhā/^[302]

Thus, after the offering of the cups and goblets, the Adhvaryu enters the sadas and takes his seat facing he west.^[303] He takes his seat beside the Hotṛ.^[304] During this time he utters this formula-ayāḍagnīt/^[305] After having entered the sadas, the Adhvaryu drinks the remnants of the cups which have been offered to the dual deities. Because, the Śatapatha Brāhmaṇa mentions that having offered the soma, the Adhvaryu should consume it. Furthermore, it has also been said that he who performs the rites of pressing the soma and offering of it, should first consume the remnant.^[306] From this view point, the Adhvaryu is qualified for drinking the soma first. On the other hand, from another view point, the right of drinking the remnant of the soma should go to the Hotṛ only. The ground for such claim is a Ṛgvedic verse where it has been implied that the Hotṛ should consume first-hotuścitpūrvehaviradyamāśata/^[307] Furthermore, it has been said that one who utters the vaṣaṭ should consume first.^[308] Before libation, the word vaṣaṭ is uttered and after libation, the consumption takes place. Thus, it is the vaṣaṭ call upon which depends the right of consumption of the remnant. The vaṣaṭ call is uttered by the Hotṛ. Thus, the Hotṛ should consume first. However, this view has also been refuted. Because it has been said in an injunction that after the completion of the soma pressing rite, the Adhvaryu after having made a libation should drink the remnant.^[309] As the śruti gives the right to the Adhvaryu these two rites should go to him. Hence, Kātyāyana says that the Adhvaryu has the right to drink first. Moreover, it is so because though the Ṛgvedic mantra prefers the Hotṛ, but what has been told in the mantra has not been prescribed through an injunction^[310]. Rather, these which have been found in the Brāhmaṇa texts are the prescriptions. Again, in the Śatapatha Brāhmaṇa, it is said that the Adhvaryu may make the libation at the time of the vaṣaṭ call or after the vaṣaṭ call.^[311] Vidyadhar states that though the Camasādhvaryus make libation yet due to lack of their right of soma pressing, they are not permitted to drink the remnant. The Neṣṭṛ and the Unnetṛ due to their involvement in the ritual partake the soma.^[312] Cinnasvami states that the deity of the first offering of the four goblets is Indra and the deity of the second offering of the four goblets is Agnisviṣṭakṛt.The deities of the above mentioned hotraka goblets are Mitra and Varuṇa,Indra, Maruts, Tvaṣṭṛ and Agni respectively.^[313] Kane states that the goblets belonging to the Hotrakas are offered in the fire in honourof Mitra and Varuṇa, Indra, Maruts , Tvaṣṭṛ and Agni . Then the Hotṛ, Adhvaryu and the Pratiprasthātṛ partake the remnant of the cups of the dual deities.^[314] The Adhvaryu takes the aindravāyava cup from the Hotṛ in order to drink it. Here, the Adhvaryu utters the following sentence-aituvasuḥ puruvasuḥ/.He partakes the remnants with the formula vāgdevī… etc.^[315]

The full form of the formula runs as follows—

vāgadevījuṣāṇāsomasyatṛpyatusahaprāṇenasvāhā/^[316]

Whenever, the soma is drunk, this formula is to be applied. Again as stated by Kātyāyana, if a formula is distinctly mentioned in connection with this rite, then the formula may be different. Furthermore, it has been said that with the words “bhakṣe hi mā” and to it adding the liṅga of the particular cup or the goblet, the consumption of the soma of the aindravāyava should be done.^[317] Karka names the above mentioned words as anuvāka.^[318] In case of taking the other two cups i.e., maitrāvaruṇa and āśvina cup, he applies the following formulae (a)aituvasuḥ vidadvasuḥ and (b) aituvasuḥ saṃyadvasuḥ/ respectively. Then he applies the common formula used for drinking the remnant of the soma and drinks some of it. Again, after having drunk it, the remnants of the cups are poured into the Hotṛ’s goblet.^[319] Then a piece of the sacrificial bread is put in the aindravāyava cup, then the milk mess in the maitrāvaruṇa cup and parched grains in the āśvina cup^[320]. Thereafter, the Pratiprasthātṛ takes away the cups from the sadas and enters the havirdhāna shed to put the cups in the place of the northern wheel track of the southern havirdhāna cart. The Adhvaryu takes the iḍā(remnant of oblation)from the dhiṣṇya of the Hotṛ and gives it to the Hotṛ. On the other hand, the Camasādhvaryus raise up the goblets.^[321] Vidyadhar in his commentary on Kātyāyana Śrautasūtra mentions that it is the duty of the Camacins to raise the goblets to the level of their mouth during the rite called upahava of iḍā i.e., calling all to eat the idā. The Adhvaryu and the Pratiprasthātṛ do not have their goblets. The Udgātṛ, Pratihartṛ and Prastotṛ have only one goblet common to them.Generally, the goblets are of the Hotṛ,Brahmā,Udgātṛ, sacrificer, Maitrāvaruṇa, Brahmaṇācchaṃsin, Potṛ, Neṣṭṛ, Acchāvāka and of the Āgnīdhra. Thus, the goblets are ten and the Camasādhvaryus are also ten in number. The priests viz., the Subrahmaṇya, Grāvastut, and the Unnetṛ do not have any goblet.^[322]

Again, Kātyāyana states that having completed the rite of partaking of iḍā (remnant of oblation) by the priests and having made themselves clean, they proceed to perform the offering of the vājina water (Vājinayāga). Here, the recitation of suktavāka and saṃyuvāka are performed if there be some other rite like an animal sacrifice.^[323] Generally, at the end of the suktavāka, the Vājinayāga is performed. The actual time is at the end of throwing of the tṛṇa which is a part of the suktavāka.^[324] Chitrabhanu mentions that vājina refers to the scum i.e., the watery part of curdled milk obtained by pouring out the solid portion called āmikṣā, prepared by adding sour milk of the previous day (4^th day) to fresh warm milk drawn in the morning. Vājina is offered to the deities called vājins i.e., the deities of the Vaiśvadevaparvan of the Cāturmāsya ritual and the remnant is consumed by the Hotṛ, Adhvaryu, Brahmā, Āgnīdhra and the sacrificer by smelling after upahava.^[325] As the Adhvaryu and the Pratiprasthātṛ do not have their own goblets, they partake the remnant of the goblets from the goblet of the Hotṛ.^[326] While the Adhvaryu consumes for one time the remnant of the śukra cup contained in the Hotṛ’s goblet, he invites the Hotṛ and the Pratiprasthātṛ for consuming the iḍā, the Pratiprasthātṛ consumes only once and then invites the Adhvaryu and the Hotṛ for the same rite. On the otherhand, the Hotṛ consumes two times the remnants of the śukra and the manthin cups and the remnant of his own goblet after having invited the Adhvaryu and the Pratiprasthātṛ for the same . The Hotṛ partakes the remnants of all the goblets. In case of the goblets of Brahmā, Udgātṛ and the sacrificer, he consumes twice from each goblet as these goblets need two vaṣaṭ calls. Before it, he seeks permission from Adhvaryu and the respective owners of the goblets. On the other hand, Brahmā, Udgātṛ and the sacrificer consume from their own goblets only one time . For this each of them seeks permission from the Adhvaryu and the Pratiprasthātṛ. In case of the goblets of the Hotrakas , the Hotṛ partakes the remnants only one time after seeking permission from the Adhvaryu and the respective priests. In case of his own goblet, he seeks permission from the Adhvaryu. On the otherhand, the Hotrakas consume only one time from their goblets seeking permission from the Adhvaryu and the Hotṛ. Again in case of the five goblets which have been refilled by the respective Camasādhvaryus , the Adhvaryu consumes only one time from them after asking the Hotṛ and the respective priests. The priests i.e., the Camasins consume iḍā two times from their own goblets. They seek permission from the Adhvaryu and the Hotṛ^[327] The word camasin refers to the Hotrakas including Acchāvāka.^[328] After having completed the drinking of the remnants of the goblets, all the officiating priests uttering a formula touch the parts of the bodies from head to foot.^[329]

During this time, as shown by Kātyāyana, utters the following formula—

hinva me gātrāṇi harivaḥ śivo me saptarṣīnupatiṣṭhasvordhaṃ me nābheḥ sīda māme’ vāṅnābhimatigā/^[330]

The Camasins thereafter touch their respective goblets by uttering the prescribed formula.^[331]

The formula runs as follows—

(a) āpyāyasva sametu teviśvataḥ soma vṛṣṇyam bhavā vājasya saṃgathe/ saṃ te payāṃsi samu yantu vājāḥ saṃ vṛṣṇyānyabhimātipāhaḥ/ āpyāyamāno amṛtāya soma divi śravāṃsyuttamāni dhiṣva//^[332]

Or they may pour the soma into the goblets from the pūtabhṛt in order to strengthen the goblets as it is not possible to strengthen these by the mere uttering of Mantras. Then the Camasādhvaryus carry these and put in the west side of the axel of the southern havirdhāna cart. From this time onwards up to the rite of the vaiśvadeva cup, the goblets are designated as nārāśaṃsa.^[333] Thereafter the Adhvaryu takes a piece of the savanīya sacrificial bread and after having declared that they have invited one another mutually, stands up and gives the piece of the sacrificial bread to the Acchāvāka and asks him to utter whatever he has to utter.^[334] The Hotṛ, as per direction of the Adhvaryu, invites the Acchāvāka to recite a prescribed ṛk. It is the Adhvaryu who makes him to recite for the acchāvāka goblet which is being filled with soma.^[335] The Acchāvāka recites the relevant ṛk.^[336] Then the rites related to the acchāvāka goblet beginning with filling up of the goblet from the droṇakalaśa upto the rite of consumption of the remnant by the Adhvaryu as well as by the Acchāvāka are performed like the other goblets.^[337] According to Kane, as the Acchāvāka recites the ṛk 8.38.7 as yājyā the Adhvaryu makes an offering of soma from his goblet in the āhavanīya, the Acchāvāka takes the piece of purodāśa and sitting on his own seat drinks the remainder of soma himself from his goblet and also eats the portion of purodāśa given to him.The goblet is then placed along with the other goblets(Camasas).^[338] From now onwards, whatever may be the rite related to the Acchāvāka’s goblet should be performed before the rites related to the Āgnīdhra’s goblet. On the other hand, the Brahmā, Hotṛ, Adhvaryu, Maitrāvaruṇa and the Āgnīdhra consume the iḍā of the savanīya sacrificial bread inside the āgnīdhrīya shed.^[339] Kane states that inside the āgnīdhrīya shed they consume the iḍā of the savanīya bread and the other four offerings.The sacrificer too consumes it.^[340] The wife of the sacrificer consumes something prepared in the gṛhyāgni, but not the iḍā.^[341]

In addition to this, the Adhvaryu performs the rites related to the ṛtu cups. In the concerned injunction of the Śatapatha Brāhmaṇa for this rite the verb is stated in singular form^[342] and thus it can be assumed that the person who proceeds to perform the rite is the Adhvaryu. But, Kātyāyana opines that while Acchāvāka takes his seat, this rite is performed by both the Adhvaryu and the Pratiprasthātṛ.^[343] Hence, in his sūtra he states the verb in dual form. It is Karka who points out the priests to be the Adhvaryu and the Pratiprasthātṛ.^[344] The ṛtu cups are twelve in number^[345] as the year contains twelve months.The juice for the twelve cups is scooped from the droṇakalaśa with the help of two vessels Pātras having dual mouths. They may fill up thirteen cups also as the year may also contain thirteen months.^[346] The thirteenth month according to Taittirīya Saṃhitā is saṃsarpa^[347] and as found in the Vājasaneyī Saṃhitā, it is aṃhasaspati.^[348] The Adhvaryu and the Pratiprasthātṛ fill up the cups by uttering prescribed formula viz., upayāmagṛhīto’si… etc. with each act of filling up of a cup^[349]. Each time the first formula is uttered by the Adhvaryu and the second formula by the Pratiprasthātṛ.

Kātyāyana states it as follows—

ṛtugrahaiścarato…/adhvaryoḥ purvaḥ pūrvo mantraḥ/,uttaraḥ uttaraḥ pratiprasthātuḥ/^[350]

Vidyadhar makes it clear that the twelve formulae are arranged into six pairs and out of these, each first formula is uttered by the Adhvaryu while the second is uttered by the Pratiprasthātṛ.^[351] There is neither anuvākyā nor anuvaṣaṭkāra.Out of the twelve cups, the first two are filled up simultaneously and so are the last two also.^[352] They fill up the cups by uttering prescribed formulae from the Vājasaneyī Saṃhitā^[353] which have also been mentioned in the Śatapatha Brāhmaṇa.^[354] Kātyāyana adds here that the remaining eight cups are filled up one after another and also offered alternately by the two priests.^[355] At that time, as the Adhvaryu comes out from the havirdhāna shed after filling up a cup, the Pratiprasthātṛ enters the havirdhāna shed to fill up another.^[356] As can be gathered from the commentary of Vidyadhar on Kātyāyana Śrautasūtra, they, the Adhvaryu and the Pratiprasthātṛ enter and come out together from the havirdhāna shed and offer the first two and lasts two cups in the āhavanīya simultaneously. But, apart from these two cups, in case of other cups, they perform all these alternately.While the Adhvaryu comes out from the havirdhāna and reaches the door, the Pratiprasthātṛ enters.While the Adhvaryu makes the offering in the āhavanīya fire, the Pratiprasthātṛ fills a cup. While the Adhvaryu again enters the havirdhāna shed to fill up a cup, the Pratiprasthātṛ leaves the shed and makes the offering of his cup while the Adhvaryu fills up another cup inside the shed.^[357] The Pratiprasthātṛ completes each ritualistic act by keeping him to the north of the Adhvaryu and he has to complete his rites after the Adhvaryu.While they cross each other, the Pratiprasthātṛ encircles the Adhvaryu with his cup.^[358] Eggeling explains that both in entering and leaving, the Pratiprasthātṛ passes by the Adhvaryu on the north side, and for a moment encircles him by passing his arms round him and holding his own vessel south of him.^[359] Again Kātyāyana mentions that excluding the last two cups of the twelve ṛtu cups, all the cups should be offered fully without leaving remnant in them.^[360] During the time of offering of the first six cups, they utter the word ṛtuṇā i.e., ‘with the season’ and again, with the word ṛtubhiḥ i.e., ‘with the seasons’ they complete the next four offerings and again with the word ṛtuṇā, they complete the other two libations. Having completed the six offerings with the word ṛtuṇā, they turn round their vessels to the other side and they do the same after the four offerings with the words ṛtubhiḥ.^[361] Kātyāyana too mentions all these procedures.^[362] Eggeling states that when either one of them is about to offer one of the first six libations, he calls upon the Maitrāvaruṇa to prompt Hotṛ by the word ṛtuṇā and at the four succeeding ones (after turning round the vessels so as to put the other mouth in front) to prompt by the word ṛtubhiḥ. For the last two libations they again reverse the vessels to the previous position and call on him to prompt by the word ṛtuṇā.^[363] The place meant for the two ṛtu vessels has already been stated. The two mouths are for drinking the remnant by the Adhvaryu and the Pratiprathātṛ.^[364] Kane mentions that the twelve cups are offered by the Adhvaryu and the Pratiprasthātṛ to the twelve months or thirteen months if a 13^th cup is filled with juice.^[365] On the other hand, Pattabhiramashastri mentions that the twelve ṛtu cups have dual deities. These are Indra and Madhu, Maruta and Mādhava,Tvaṣṭṛ and Śukra, Agni and Śucī, Indra and Nabha, Mitrāvaruṇa and Nabhasya, Dravinodā and Iṣa, Dravinodā and Urja, Dravinodā and Saha, Dravinodā and Sahasya, Aśvinau and Tapa, Agnigṛhapati and Tapasya.^[366]. During the making of libation of the 12^th cup, the sacrificer during the libation of the 11^th ṛtu cup, the Adhvaryu and the Pratiprasthātṛ being directed by the Maitrāvaruṇa direct the Hotṛ for reciting the offering verses for these cups.^[367]

During this time, he utters the following formula—

upayāmagṛhīto’syaṃhasaspataye tvā/^[368]

The Adhvaryu makes the libation of this 13^th cup after the Pratiprasthātṛ has offered the 12^th cup.^[369] Vidyadhar mentions that the 11^th ṛtu cup is offered by keeping the remnant in the cup while the 13^th is offered completely.^[370] The Śatapatha states that the Pratiprasthātṛ pours the remnant into the vessel of the Adhvaryu or reversely the Adhvaryu may do so.^[371] Sāyaṇa states that is done after the completion of the libation.^[372] Vidyadhar in his commentary on Kātyāyana states that after the offering, the Adhvaryu pours the remnant of his vessel into the vessel of the Pratiprasthātṛ and the Pratiprasthātṛ too does it reversely and the empty vessel is used in scooping of juice of the aindrāgna cup./^[373] By the vessel which is not used for drinking the remnant, the Pratiprasthātṛ fills up the cup for Indra and Agni.^[374]

He fills up the aindrāgna cup with the following yajuṣ formula—

indrāgnī āgataṃsutaṃ gīrbhirnabhovareṇyam/ asya pātaṃ-dhiyeṣitā//^[375]

The remnant of the ṛtu cups are brought to the sadas for drinking.^[376] The Kātyāyana Śrautasūtra states that the remnants are brought for the Hotṛ, Potṛ, Neṣṭṛ, Āgnīdhra, Brāhmaṇācchaṃsin and for the Maitrāvaruṇa.^[377] As the remnants are brought for the priests, hence, it can be said that these cups are not offered completely.Or it can be said to be optional as Kātyāyana states it.All the priests mentioned here utter the word vaṣaṭ when the first six ṛtu cups are offered respectively. Hence, they all have the right to drink the remnant of their respective cups. The Adhvaryu has the right to drink the remnant of the first, third and the fifth. On the otherhand, the Pratiprasthātṛ has the right of drinking of the second, fourth and the sixth cups. Moreover, the Adhvaryu consumes the remnant of the first, third and the fifth ṛtu cup along with Hotṛ, Neṣṭṛ and Brāhmaṇācchaṃsin in an orderly manner, the Pratiprasthātṛ drinks along with Potṛ, Āgnīdhra and Maitrāvaruṇa from one vessel.^[378] Then after turning round the cup, the Adhvaryu carries the remnants of the latter four cups to Hotṛ, Potṛ, Neṣṭṛ and Acchāvāka.^[379] It has been stated that the Hotṛ being directed by the sacrificer to utter the yājyā of the 12^th ṛtu cup does so. But, he does not utter the vaṣaṭ call during the offering of the cup. So, the Hotṛ does not get the chance to drink the remnant. Alternately, the Hotṛ may drink it. Because, though he is not directed to utter the vaṣaṭ call, yet the vaṣaṭ call is uttered immediately after the utterance of the yājyā. From this point of view, he may utter the vaṣaṭ call and hence may drink the remnant of that cup.^[380] Hence the Hotṛ should have the right of drinking the remnants instead of the sacrificer. The Hotṛ consumes two times.^[381] He consumes two times from the two cups i.e., the 11^th and the 12^th as he utters the vaṣaṭ calls for the libations of these two cups.^[382] Or the Hotṛ may drink the remnants of the last two cups much as the former cups are to be fully offered.^[383] Kātyāyana himself states that except the last two cups, the former cups should be fully offered. Vidyadhar states that the Hotṛ consumes two times of the last two cups and the Adhvaryu and the Pratiprasthātṛ only one time as the former ten cups have been offered fully.^[384] The Śatapatha Brāhmaṇa states that apart from the sāman singers , all the priests take their position facing towards the east.^[385] After the consumption of the remnants, the empty vessel is put in its place and the Adhvaryu too takes his seat in front of the Hotṛ facing towards the east.^[386] It means that his place is in the front part of the sadas and he sits keeping his back to the Hotṛ. Karka states that the Adhvaryu takes his seat after the cleaning of the ṛtu vessel at the place of the mārjālīya fire.^[387] Vidyadhar states that the vessel is kept aside from the sadas in order to wash it in the mārjālīya place.^[388] However, Kane opines that the Adhvaryu with the ṛtu cup in his hand sits down near the door of the sadas in front of the Hotṛ facing towards the east.^[389] The Hotṛ calls on the Adhvaryu to change his position and he acts accordingly and sits facing the Hotṛ. They sit facing each other because they need to constantly respond to each other during the rites that are being performed.^[390]

In addition to this comes the scooping of soma juice for the vaiśvadeva cup by the śukra vessel uttering prescribed formula.^[391] Kātyāyana states that after having completed the rite of drinking the remnants of the ṛtu cups and the aindrāgna cup and the nārāśaṃsa goblets and having placed them in the havirdhāna shed, the Adhvaryu being optionally touched from behind by the sacrificer fills up the vaiśvadeva cup from the droṇakalaśa with the help of śukra vessel.^[392]

During this time he utters the following formula—

omāsaścarṣaṇīdhṛto viśvedevāsa āgata/ dāśvāṃso dāśuṣaḥ sutam/ upayāmagṛhīto’si viśvebhyastvādevebhyaḥ/^[393]

The cup is placed in the mound^[394] and here he utters the remaining part of the above mentioned formula.

The formula runs as follows—

eṣa te yonirviśvebhyastvā devebhyaḥ/^[395]

Both the formulae imply that the cup is offered to Viśvedevas. Thereafter the content of the droṇakalaśa is poured into the pūtabhṛt and the Adhvaryu puts the strainer on the empty droṇakalaśa.^[396] Karka in his commentary on Kātyāyana Śrautasūtra states that the droṇakalaśa along with the strainer is placed on its place^[397] i.e., below the axel of the southern havirdhāna cart for the midday soma pressing. After the recitation of the first ājyaśastra, the Adhvaryu offers the aindrāgna cup to Indrāgnī. On the other hand, the Camasādhvaryus make trembling the goblets filled with soma juice on the āhavanīya fire. The Adhvaryu indicates to sing the stotra other than the pavamāna and the chanters too do so i.e., sing the Dhuryas.^[398] Sāyaṇa states that the word dhurya implies the Stotras other than the Pavamānas and the chanters chant repeating.^[399] Kātyāyana too mentions it and he adds that having touched the vaiśvadeva cup by two darbha blades the Adhvaryu directs to sing the stotra. The Adhvaryu does it in every dhurya type of stotra. He gives the darbha blades to the Prastotṛ.^[400] The chanters sing the first ājyastotra. After the completion of the first ājyastotra, the Hotṛ recites the śastra for the vaiśvadeva cup. This śastra is known as praugaśastra. Kane opines that the prayugaśastra is divided into seven triplets and these are addressed to seven deities viz.,Vāyu, Indra-vāyū, Mitra and Varuṇa, Aśvins, Indra, Viśvedevas and Sarasvatī.^[401] A Ṛgvedic verse^[402] is uttered as yājyā of the praugaśastra. Thereafter, the Adhvaryu offers the vaiśvadeva cup to the Viśvedevas. During this time, the Camasādhvaryus make trembling of the nārāśaṃsa goblets on the āhavanīya fire.^[403] Having consumed the remnant the vaiśvadeva cup, the Camasins consume totally the remnants of the goblets.^[404] Cinnasvami mentions that after the trembling of the nārāśaṃsa goblets in case of the aindrāgna cup, the remnants of the goblets are consumed and again these are placed on the mound. For the second time, in case of the vaiśvadeva cup, the goblets are again made trembling. First the goblets are consumed keeping remnants and second time these are consumed fully.^[405] After the consumption of the cups and the goblets, these are washed on the mārjālīya place.^[406] In addition to this come the rites of offering of the ukthya cup. While the Adhvaryu is going to offer the cup, he divides the content in three parts uttering yajuṣ formula.^[407]

The formula runs as follows—

devebhyastvā devāvyaṃ gṛhṇāmi yajñasyāyuṣe gṛhṇāmi/^[408]

Sāyaṇa states that the ukthya cup is offered dividing it into three and the formula is to be uttered with each of division i.e., paryāya of the ukthya cup.^[409] Before going to offer the ukthya cup the Adhvaryu takes the first portion of the ukthya cup in the name of the Maitrāvaruṇa uttering prescribed formula, the chanters chant the second ājyastotra of Mitra and Varuṇa , the Maitrāvaruṇa priest recites the maitrāvaruṇaśastra and again soma is offered with a verse where the gods Mitra and Varuṇa have been reffered to.^[410]

The formula used in scooping of the cup is—

mitrāvaruṇābhyāṃ tvā devāvyaṃ yajñasyāyuṣe gṛhṇāmi /^[411]

It is to be noted here that as the ukthya cup has already been placed on the mound with prescribed formula, hence the rites of scooping with upayāma and placing in the mound with formula are here restricted.^[412] But, Kātyāyana states its placing without any formula.^[413] Then the Adhvaryu offers the cup. Here the goblets are also made full from the ukthya pot.^[414] But these are not called nārāśaṃsa. In case of such goblets, the Adhvaryu issues direction to recite the offering verses for the soma. Here he uses the word soma in plural form which has been used in singular form in case of the cups to be offered with Śastras . This praiṣa is in case of all the goblets other than the nārāśaṃsa. During the making full of the goblets it is to mind that his goblet should be made full first to whom belongs the ukthyavigraha.^[415] It has already been stated that the ukthya cup is offered in three parts dividing it. The first portion is taken for Mitra and Varuṇa and it belongs to the Maitrāvaruṇa priests. The separate procedures of taking the three portions of the ukthya cup are the three Vigrahas of offering of the ukthya cup. At each vigraha, ten goblets are also made full after taking the each portion of the ukthya cup. These are offered and their remnants are consumed. As the first portion of the ukthya cup belongs to the Maitrāvaruṇa priest, hence, his goblet should be made full first and then follow the goblets of the Brāhmaṇācchaṃsin and of the Acchāvāka.

The word vigraha has been explained by Vidyadhar as divided graha—

vibhajya grahaṃ vigrahaḥ.^[416]

After having offered the divided cup to Mitra and Varuṇa , its remnant is poured in the goblet which has been made full first.^[417] Cinnasvami mentions that having offered the cup, its remnant is consumed like former cups and then having washed it at the mārjālīya, it is placed on the mound.^[418] After the completion of the rites of the first paryāya of the ukthya cup, the Pratiprasthātṛ proceeds for the other two offerings of the ukthya cup.^[419] As stated in the Śatapatha Brāhmaṇa, the second and the third portions are taken in the name of the gods Indra and the Indrāgnī respectively as well as for the Brāhmaṇācchaṃsin and Acchāvāka priests respectively with yajuṣ formulae uttering with each.The chanters chant the stotra related to Indra , the Brāhmaṇācchaṃsin recites the brāhmaṇācchaṃsiśastra related to the god Indra and the offering is made after the utterance of the prescribed yājyā related to Indra . In case of the third paryāya also, the chanters chant the stotra related to Indrāgnī, the Acchāvāka recites the acchāvākaśastra of Indrāgnī and the offering is made after the utterance of prescribed yājyā related to Indrāgnī.^[420]

The formulae to be uttered during the taking of the second and the third portion of the ukthya cup are respectively.^[421] —

(a) indrāya tvā devāvyaṃ yajñasyāyuṣe gṛhṇāmi/,

(b) indrāgnibhyāṃ tvā devāvyaṃ yajñasyāyuṣe gṛhṇāmi/

The chanters chant the third ājyastotra^[422] and Brāhmaṇācchaṃsin recites the brāhmaṇācchaṃsiśastra.After having offered the ukthya cup second time, the goblets are also offered. At the end of the paryāya, the cup and the goblets after having washed are placed on the mound.^[423] It can be said that at the end of the third paryāya also the cup and goblets are placed like the other two Paryāyas. The rites related to the 3^rdparyāya of the ukthya cup is completed like the first two Paryāyas . Here the chanters chant the 4^thājyastotra^[424] The Acchāvāka recites the acchāvākaśastra. The Hotṛ utters the prescribed yājyā verse. Kātyāyana is of the opinion that before going to specify the portion for the Acchāvāka, he takes the soma between the shafts of the southern havirdhāna cart like that of the soma and the materials of the morning soma pressing which have been brought between the shafts. Thereafter, the Adhvaryu pours the vasatīvarī and the ekadhana waters but not at all, half of each into the ādhavanīya pitcher uttering same prescribed formula with each.

Kātyāyana also states the formula and it runs as follows—

viśvedevā maruta indro asmānasmin dvitīye savane na jahyuḥ/ āyuṣmantaḥ priyameṣāṃ vadanto vayaṃ devānāṃ sumatausyāma/^[425]

As shown by Thite, this formula belongs to the Atharvaveda bearing the number 6.47.2.^[426] Having completed all the rites of offering the ukthya cup, being permitted by the Maitrāvaruṇa, the priests come out from the sadas.^[427] Thus, the rites of the ukthya cup are performed in the morning soma pressing. After the offering of three parts of the ukthya cup, the Camasādhvaryus offer the goblets, but they do not tremble and after this occurs the consumption of remnants of the goblets.Here the Morning soma pressing formally gets end.

Footnotes and references:

[1]:

cf., unnetuḥ pātraprayojanam/ Kātyāyana Śrautasūtra , 9.2.1.

[2]:

Ibid., 9.2.2-4.

[3]:

cf., tāni vā etāni ślakṣṇāni pātrāṇi bhavanti/ rāsnāvamaindravāyavapātram/…/ ajakāvaṃ maitrāvaruṇapātram/…/ atha yadaśvināviti/ mukhyau vā’śvinau/ auṣṭhamiva vā idaṃ mukham, tasmādauṣṭhamāśvinapātraṃ bhavati/ Śatapatha Brāhmaṇa , 4.1.5.19; Kātyāyana Śrautasūtra , 9.2.5-7.

[4]:

Kātyāyana Śrautasūtra , 9.2.8-12.

[5]:

cf., ubhayato mukhābhyāṃ pātrābhyāṃ gṛhṇāti/ Śatapatha Brāhmaṇa, 4.3.1.7.

[6]:

Kātyāyana Śrautasūtra , 9.2.13; Karka on ibid., 9.2.13.

[7]:

cf., tatra dakṣiṇato’dhvaryu pātraṃ, uttarataḥ pratiprasthātuḥ pātraṃ yojayet/…. /mukhadvaya- karaṇamasyā bhakṣanārtham/ tena ekasminmukhe adhvaryorbhakṣaṇam, itareṇa ca pratiprasthātuḥ/ Vidyadhar Sharma on ibid., 9.2.13.

[8]:

Ibid., 9.2.14-23.

[9]:

Śatapatha Brāhmaṇa , 3.9.3.34; Kātyāyana Śrautasūtra , 9.2.23.

[10]:

Sāyaṇa on Śatapatha Brāhmaṇa, 3.9.3.27; Vidyadhar Sharma on Kātyāyana Śrautasūtra , 9.2.15-22.

[11]:

Chitrabhanu Sen, op.cit.,pp.58,73 respectively.

[12]:

Śatapatha Brāhmaṇa , 3.9.3.11-14; Kātyāyana Śrautasūtra , 9.3.1.

[13]:

Sāyaṇa on Śatapatha Brāhmaṇa , 3.9.3.11; Karka on Kātyāyana Śrautasūtra , 9.3.1.

[14]:

Ṛgveda Saṃhitā , 5.35.9.

[15]:

Vājasaneyi Saṃhitā , 6.26.

[16]:

cf., athāparaṃ caturgṛhītamajyaṃ gṛhītvodaṅ prayannāha-apa iṣya hotariti/ Śatapatha Brāhmaṇa, 3.9.3.15; Kātyāyana Śrautasūtra , 9.3.2.

[17]:

Sāyaṇa on Śatapatha Brāhmaṇa, 3.9.3.15.

[18]:

F. Maxmuller (ed), Julius Eggeling(eng.trans.), op.cit., Part. 2, Books 3&4,p. 232, fn.2

[19]:

Śatapatha Brāhmaṇa , 3.9.3.16; Kātyāyana Śrautasūtra , 9.3.3.

[20]:

Sāyaṇa on Śatapatha Brāhmaṇa , 3.9.3.16, 27

[21]:

Chitrabhanu Sen, op.cit., p. 81

[22]:

Vidyadhar Sharma on Kātyāyana Śrautasūtra , 9.3.8.

[23]:

cf., ta udañco niṣkrāmanti jaghanena cātvālam, agreṇāgnīdhram/ Śatapatha Brāhmaṇa, 3.9.3.17.

[24]:

Śatapatha Brāhmaṇa , 3.9.3.23-25; Kātyāyana Śrautasūtra , 9.3.4.

[25]:

Vājasaneyi Saṃhitā , 6.27.

[26]:

cf., atha maitrāvaruṇacamasenaitāmāhutimapaplavayati/ Śatapatha Brāhmaṇa , 3.9.3.26; Kātyāyana Śrautasūtra , 9.3.5.

[27]:

Vājasaneyi Saṃhitā , 6.28(a)

[28]:

Śatapatha Brāhmaṇa , 3.9.3.27-28; Kātyāyana Śrautasūtra , 9.3.6.

[29]:

Vājasaneyi Saṃhitā , 6.28(b)

[30]:

Śatapatha Brāhmaṇa , 3.9.3.27; Kātyāyana Śrautasūtra , 9.3.7.

[31]:

Vidyadhar Sharma on Kātyāyana Śrautasūtra , 9.3.3, 7

[32]:

cf., tadanu pānnejanān/ Śatapatha Brāhmaṇa, 3.9.27.

[33]:

cf., pānnejanāṃśca patnyo dvau dvau/ Kātyāyana Śrautasūtra , 9.3.8.

[34]:

Vidyadhar Sharma on Kātyāyana Śrautasūtra , 9.3.8.

[35]:

Śatapatha Brāhmaṇa , 3.9.3.29; Kātyāyana Śrautasūtra , 9.3.9.

[36]:

Vājasaneyi Saṃhitā , 6.28(c)

[37]:

Śatapatha Brāhmaṇa , 3.9.3.30; Kātyāyana Śrautasūtra , 9.3.10.

[38]:

cf., atha hotṛcamase vasatīvarīrgṛhṇāti-nigrābhyābhyaḥ/ Śatapatha Brāhmaṇa, 3.9.3.30.

[39]:

cf., …hotṛcamase nigṛhyamāṇatvāt nigrābhyā iti sanjñā.../ Sāyaṇa on Śatapatha Brāhmaṇa, 3.9.3.30.

[40]:

Kātyāyana Śrautasūtra , 9.3.11.

[41]:

Śatapatha Brāhmaṇa , 3.9.3.31-32; Kātyāyana Śrautasūtra , 9.3.12-13.

[42]:

Vājasaneyi Saṃhitā , 6.29.

[43]:

Kātyāyana Śrautasūtra , 9.3.18.

[44]:

Taittirīya Saṃhitā 3.1.9.1-2.

[45]:

Vidydhar Sharma on Kātyāyana Śrautasūtra , 9.3.18.

[46]:

Ibid., 9.3.19.

[47]:

cf., athābhiṣavaṇe paryupaviśanti/athāsyāṃ hiraṇyaṃ badhnīte/ Śatapatha Brāhmaṇa, 3.9.4.1; Kātyāyana Śrautasūtra ,9.4.1

[48]:

Karka on Kātyāyana Śrautasūtra , 9.4.1.

[49]:

Kātyāyana Śrautasūtra , 9.4.2-3.

[50]:

Vidyadhar Sharma on ibid., 9.4.3.

[51]:

F. Max Muller (ed.), Julius Eggeling(eng.trans.), op.cit., Part. 2, Books 3&4 , p.238, fn. 1.

[52]:

Śatapatha Brāhmaṇa , 3.9.4.2-6

[53]:

Kātyāyana Śrautasūtra , 9.4.4.

[54]:

ApŚS., 24.11.5

[55]:

Vājasaneyi Saṃhitā , 6.30(a)

[56]:

Kātyāyana Śrautasūtra , 9.4.5.

[57]:

Vidyadhar Sharma on ibid., 9.4.4-5.

[58]:

cf., upāṃśugrahārthaḥ somo’bhiṣūyate yena, sa upāṃśusavanaḥ pāṣānaḥ…/ Sāyaṇa on Śatapatha Brāhmaṇa, 3.9.4.7.

[59]:

Śatapatha Brāhmaṇa , 3.9.4.7

[60]:

Śatapatha Brāhmaṇa , 3.9.4.15; Kātyāyana Śrautasūtra , 9.4.6.

[61]:

VS , 6.30(b)-31

[62]:

Śatapatha Brāhmaṇa , 3.9.4.8-11; Kātyāyana Śrautasūtra , 9.4.7.

[63]:

Vājasaneyi Saṃhitā , 6.32.

[64]:

Śatapatha Brāhmaṇa , 3.9.4.12; Kātyāyana Śrautasūtra , 9.4.8.

[65]:

Vājasaneyi Saṃhitā , 6.33.

[66]:

Śatapatha Brāhmaṇa , 4.1.1.3

[67]:

Sāyaṇa on ibid., 4.1.1.3.

[68]:

Kātyāyana Śrautasūtra , 9.4.9.

[69]:

Śatapatha Brāhmaṇa , 3.9.4.14-16; Kātyāyana Śrautasūtra , 9.4.10.

[70]:

Vājasaneyi Saṃhitā , 6.34.

[71]:

Śatapatha Brāhmaṇa , 3-9.4.17-18; Kātyāyana Śrautasūtra , 9.4.11-13.

[72]:

Vājasaneyi Saṃhitā , 6.35.

[73]:

Śatapatha Brāhmaṇa , 3.9.4.19, 4.1.1.8, 10, 12; Kātyāyana Śrautasūtra , 9.4.14-15

[74]:

cf., pañca pañca kṛtvaḥ paśukāmasyābhiṣuṇuyād…/, aṣṭāvaṣṭau kṛtvo brahmavarcasakāmasyābhiṣuṇuyād.../ Śatapatha Brāhmaṇa , 4.1.1.16,14; Kātyāyana Śrautasūtra , 9.4.16.

[75]:

Śatapatha Brāhmaṇa, 3.9.4.19-21.

[76]:

cf., nigrābhopāyanaṃ prāgapādityādi mantrajapaḥ, taccaturvāraṃ karttavyam/ Sāyaṇa on Śatapatha Brāhmaṇa, 3.9.4.19.

[77]:

Kātyāyana Śrautasūtra , 9.4.17.

[78]:

Vājasaneyi Saṃhitā , 6.36.

[79]:

cf., …somāṃśūnnidhāya prāgapāgiti ṛgdvayaṃ nigrābhasaṃjñaṃ yajamānaṃ vācayediti sūtrārthaḥ/ Mahīdhara on Vājasaneyi Saṃhitā , 6.36.

[80]:

Śatapatha Brāhmaṇa , 3.9.4.24.

[81]:

Vājasaneyi Saṃhitā , 6.37.

[82]:

Kātyāyana Śrautasūtra , 9.4.18-19.

[83]:

Śatapatha Brāhmaṇa , 4.1.1.3,4,9; Kātyāyana Śrautasūtra , 9.4.9

[84]:

Śatapatha Brāhmaṇa , 4.1.1.9, 11, 13; Kātyāyana Śrautasūtra , 9.4.20.

[85]:

Vājasaneyi Saṃhitā 7.1(a,b)-2(a)

[86]:

Kātyāyana Śrautasūtra , 9.4.21.

[87]:

Karka on ibid., 9.4.21.

[88]:

Kātyāyana Śrautasūtra , 9.4.22-24.

[89]:

cf., tānupanivapati/ yatte…/ tadasya svāhākāreṇaivāṃśavaḥ pūtā bhavanti/ Śatapatha Brāhmaṇa, 4.1.1.5; Kātyāyana Śrautasūtra , 9.4.25.

[90]:

Karka on ibid., 9.4.25.

[91]:

Vājasaneyi Saṃhitā , 7.2(b)

[92]:

Śatapatha Brāhmaṇa , 4.1.1.17; Kātyāyana Śrautasūtra , 9.4.26-28

[93]:

_{Vājasaneyi Saṃhitā , 7.2}(C)

[94]:

Śatapatha Brāhmaṇa ,4.1.1.19-20; Kātyāyana Śrautasūtra ,9.4.29

[95]:

Śatapatha Brāhmaṇa , 4.1.1.21; Kātyāyana Śrautasūtra , 9.4.30-31 Devayājñika on Kātyāyana Śrautasūtra ,9.4.31

[96]:

Sāyaṇa on Śatapatha Brāhmaṇa, 4.1.1.21.

[97]:

cf., varaṇaṃ ca yajñasamāptiprārthanam/ Karka on Kātyāyana Śrautasūtra , 9.4.31.

[98]:

cf., sa juhoti/ svāṃkṛto’si…/ Śatapatha Brāhmaṇa, 4.1.1.22; Kātyāyana Śrautasūtra , 9.4.32.

[99]:

Vājasaneyi Saṃhitā , 7.3(a)

[100]:

Śatapatha Brāhmaṇa , 4.1.1.24; Kātyāyana Śrautasūtra , 9.4.32-33.

[101]:

Vājasaneyi Saṃhitā , 7.3(b)

[102]:

Śatapatha Brāhmaṇa , 4.1.1.26; Kātyāyana Śrautasūtra , 9.4.34.

[103]:

_{Vājasaneyi Saṃhitā , 7.3}(c)

[104]:

Kātyāyana Śrautasūtra , 9.4.35.

[105]:

Karkaon ibid., 9.4.35.

[106]:

Śatapatha Brāhmaṇa , 4.1.1.26-28; Kātyāyana Śrautasūtra , 9.4.26-27.

[107]:

_{Vājasaneyi Saṃhitā , 7.3}(d&e)

[108]:

cf., athādhiṣavaṇe paryupaviśanti/, Śatapatha Brāhmaṇa, 3.9.4.1.

[109]:

Kātyāyana Śrautasūtra , 9.5.1.

[110]:

Vidyadhar Sharma on Kātyāyana Śrautasūtra , 9.5.1.

[111]:

Kātyāyana Śrautasūtra , 9.5.2-8.

[112]:

Karka on ibid., 9.5.8.

[113]:

Ibid., 9.5.9.

[114]:

Ibid., 9.5.10-14.

[115]:

Karkaon ibid., 9.5.14.

[116]:

Kātyāyana Śrautasūtra , 9.5.15-16.

[117]:

Vidyadhar Sharma on ibid., 9.5.15.

[118]:

Ibid., 9.5.17.

[119]:

P.V.Kane, op.cit.,Vol.2, Part. 2, p.1165

[120]:

Ibid., 9.5.18-22.

[121]:

cf., taṃ vai pūtabhṛto gṛhṇāti/ vaiśyadevo vai pūtabhṛt/ ato hi devebhya unnayanti, ato manuṣyebhyaḥ, ataḥ pitṛbhyaḥ…/ Śatapatha Brāhmaṇa, 4.4.1.12.

[122]:

Kātyāyana Śrautasūtra , 9.5.23.

[123]:

cf., …pūtabhṛdādhavanīyāvata ābhyāṃ pūtabhṛdādhavanīyābhyāṃ devebhya unnayanti somayāgārthamata eva manuṣyebhyaḥ pitṛbhyaśca nārāśaṃsa etadabhiprāyametat/ Sāyaṇa on Śatapatha Brāhmaṇa, 4.5.6.3.

[124]:

cf., atha yad yonau sādyati iyaṃ vā asya sarvasya yoniḥ/ Śatapatha Brāhmaṇa, 4.1.2.9.

[125]:

Kātyāyana Śrautasūtra , 9.5.25.

[126]:

Ibid., 9.5.26.

[127]:

cf., taṃ gṛhitvā na sadayati/, taṃ gṛhitvā na sadayati/ Śatapatha Brāhmaṇa , 4.4.1.7, 3.1.7.

[128]:

cf., sāvitraṛtugrahapratisedhācca/ Kātyāyana Śrautasūtra , 9.5.27.

[129]:

Ibid., 9.5.28.

[130]:

Vidyadhar Sharma on ibid., 9.5.27.

[131]:

Kātyāyana Śrautasūtra , 9.5.29-30.

[132]:

Vidyadhar Sharma on ibid., 9.5.29.

[133]:

Śatapatha Brāhmaṇa, 4.1.2.1-2; cf., …yato’ntarniyamyate ata udānasyāntaryāma iti nāma/ udānātmakatvācca grahasyāpi tannāma/ Sāyaṇa on ibid., 4.1.2.2.

[134]:

cf., upāṃśuvadanāmnātavaraśeṣāsecanavarjam/ Kātyāyana Śrautasūtra , 9.6.2.

[135]:

Śatapatha Brāhmaṇa, 4.1.2.11-14.

[136]:

Kātyāyana Śrautasūtra , 9.6.1.

[137]:

Śatapatha Brāhmaṇa , 4.1.2.3-6.

[138]:

Vājasaneyi Saṃhitā , 7.4-5.

[139]:

Śatapatha Brāhmaṇa , 4.1.2.22-23; Kātyāyana Śrautasūtra , 9.6.3,4

[140]:

Śatapatha Brāhmaṇa , 4.1.2.17-18, 21

[141]:

Vājasaneyi Saṃhitā , 7.6(a)

[142]:

cf., sarvahutaḥ kriyate/ bhakṣasya śākhāntare pratiṣedhāt/ Karka on Kātyāyana Śrautasūtra , 9.6.2.

[143]:

Vājasaneyi Saṃhitā , 7.6(b)

[144]:

cf., taṃ pratyākramya sādayati/ tāni vā saṃsṛṣṭāni sādayati/, tāni vā’aniṅgyamānāni śere ā tṛtīya savanāt/ Śatapatha Brāhmaṇa, 4.1.2.24-26

[145]:

Kātyāyana Śrautasūtra , 9.6.5.

[146]:

Vājasaneyi Saṃhitā 7.6.

[147]:

Śatapatha Brāhmaṇa , 4.1.3.18; Kātyāyana Śrautasūtra , 9.6.6.

[148]:

Vājasaneyi Saṃhitā , 7.7.

[149]:

cf., athāpagṛhya punaranayati/, indravāyū’ime.../ Śatapatha Brāhmaṇa, 4.1.3.19; cf. apagṛhya punarindra vāyū iti/ Kātyāyana Śrautasūtra , 9.6.7.

[150]:

Vājasaneyi Saṃhitā 7.8.

[151]:

cf., athāto gṛhnātyeva/ ayaṃ vāṃ…/ Śatapatha Brāhmaṇa, 4.1.4.7; Kātyāyana Śrautasūtra , 9.6.8.

[152]:

Vājasaneyi Saṃhitā , 7.9.

[153]:

Kātyāyana Śrautasūtra , 9.6.9.

[154]:

Śatapatha Brāhmaṇa , 4.1.4.8-10.

[155]:

Vājasaneyi Saṃhitā , 7.10(a)

[156]:

Śatapatha Brāhmaṇa, 4.1.4.10; cf., eṣa ta iti sādanam/ Mahīdhara on Vājasaneyi Saṃhitā , 7.10

[157]:

Vājasaneyi Saṃhitā , 7.10(b)

[158]:

cf., evaṃ sarvatra śrayaṇeṣu/ Kātyāyana Śrautasūtra , 9.6.10.

[159]:

Śatapatha Brāhmaṇa, 4.2.1.4.

[160]:

cf., śukraṃ bailvena vā taṃ pratnatheti/ Kātyāyana Śrautasūtra , 9.6.11.

[161]:

Śatapatha Brāhmaṇa ,4.2.1.8; Kātyāyana Śrautasūtra ,9.6.12

[162]:

Vājasaneyi Saṃhitā , 7.12(a)

[163]:

Mahīdhara on ibid.

[164]:

Vājasaneyi Saṃhitā , 7.12(b)

[165]:

cf., atha manthinaṃ gṛhnati/ ayaṃ vena…/ Śatapatha Brāhmaṇa, 4.2.1.10; Kātyāyana Śrautasūtra , 9.6.13.

[166]:

Vājasaneyi Saṃhitā , 7.16

[167]:

cf., taṃ śaktubhiḥ śrīṇāti/, sa śrīṇāti–mano na…/ Śatapatha Brāhmaṇa, 4.2.1.11-12; Kātyāyana Śrautasūtra , 9.6.14.

[168]:

Vājasaneyi Saṃhitā , 7.17(a)

[169]:

Śatapatha Brāhmaṇa , 4.2.1.12.

[170]:

Vājasaneyi Saṃhitā , 7.17(b)

[171]:

Śatapatha Brāhmaṇa, 4.2.1.1-4, 9-10.

[172]:

cf., āgrāyaṇaṃ dvayordhārayorye devāsa iti/ Kātyāyana Śrautasūtra , 9.6.15.

[173]:

Karka on ibid., 9.6.15

[174]:

Vidyadhar Sharma on Kātyāyana Śrautasūtra , 9.6.14.

[175]:

Vājasaneyi Saṃhitā , 7. 19-20.

[176]:

Śatapatha Brāhmaṇa , 4.2.2.11-13.

[177]:

cf., daśāpavitreṇāgrayaṇam upagṛhya trirhiṃkṛtya somaḥ pavata it sakṛccheṣam/ Kātyāyana Śrautasūtra , 9.6.16.

[178]:

cf., hiṃkaraṇāntaramadhvayorvāgvisargasādhanaṃ mantramāha athāha somaḥ pavata ityādi/ Sāyaṇa on Śatapatha Brāhmaṇa, 4.2.2.12; Vidyadhar Sharma on Kātyāyana Śrautasūtra , 9.6.15.

[179]:

Vājasaneyi Saṃhitā , 7.21(a)

[180]:

Mahīdhara on Vājasaneyi Saṃhitā , 7.21

[181]:

Vājasaneyi Saṃhitā , 7.21(b)

[182]:

cf., viśvebhyastvā devebhyaḥ.. iti sādayati/ viśvebhyo hyenaṃ devebhyo gṛhṇāti/ taṃ vai madhye sādayati/… dakṣinokthyasthālī bhavati, uttarā’dityasthālī/ Śatapatha Brāhmaṇa, 4.2.2.16

[183]:

cf., prathamasthānena prāgdevatā deśāt/ Kātyāyana Śrautasūtra , 9.6.17.

[184]:

cf.,prathamasthānaṃ copāṃśvapekṣayā kinciduccaiḥ/ Vidyadhar Sharma on Kātyāyana Śrautasūtra , 9.6.16.

[185]:

PānŚ., 7-8.

[186]:

Kātyāyana Śrautasūtra , 9.6.18-20.

[187]:

Karka on ibid., 9.6.18; Vidyadhar Sharma on Kātyāyana Śrautasūtra , 9.6.17.

[188]:

Śatapatha Brāhmaṇa, 4.2.3.1-2, 10; Eggeling states that the āgrayana, ukthya and the dhruva cups are drawn from the sthālī, F. Max Muller (ed.), Julius Eggeling(eng.trans.), op.cit., Part. 2, Books 3&4 , p.288, fn.2

[189]:

Vājasaneyi Saṃhitā , 7.22(a)

[190]:

Ibid., 7.22(b)

[191]:

Śatapatha Brāhmaṇa , 4.2.2.3,10

[192]:

Śatapatha Brāhmaṇa , 4.2.4.2-4,24; cf., dhruvaṃ mūrdhānaṃ diva iti/ Kātyāyana Śrautasūtra , 9.6.22.

[193]:

Vājasaneyi Saṃhitā , 7. 24-25(a)

[194]:

cf., taṃ gṛhītvottare havirthāne sādayati/ Śatapatha Brāhmaṇa , 4.2.4.13; Mahīdhara on Vājasaneyi Saṃhitā ,7.25

[195]:

Vājasaneyi Saṃhitā ,7.25(b)

[196]:

cf., etasya homānna sarpet, na prasrāvayeta…/ Śatapatha Brāhmaṇa, 4.2.4.7; Kātyāyana Śrautasūtra ,9.6.23.

[197]:

Śatapatha Brāhmaṇa , 4.2.4.1; Kātyāyana Śrautasūtra ,9.6.24.

[198]:

cf., pūrṇān sthālīigrahān…/ Kātyāyana Śrautasūtra ,9.6.25.

[199]:

cf., …ardhapūrṇaṃ droṇakalaśaṃ kṛtvā sarvamāsiñcati sunvan/ Kātyāyana Śrautasūtra , 9.6.25.

[200]:

Karka on ibid.,9.6.25.

[201]:

cf., grahānāṃ grahaṇasamaye ekasya grahasya grahaṇānantaramanyasya grahaṇāt pūrvaṃ madhye yo daśāpavitrasthaḥ somarasaḥ patati sa sampātasoma ityucyate/ Vidyadhar on ibid.,9.6.24.

[202]:

Śatapatha Brāhmaṇa , 4.2.5.1-2; Kātyāyana Śrautasūtra , 6.29.

[203]:

Kātyāyana Śrautasūtra ,9.6.26-27.

[204]:

cf., …havirdhānānnirgatya vipruṣāmarthe tatra skandanaprāyaścittatvena homaṃ kuryādityarthaḥ/ … / tāḥ etena vipruḍhomena āhavanīye svagā karoti/ svasthānamāhavanīyaṃ gacchantiti svagāḥ, tādṛśī kṛtavān bhavati/ Sāyaṇa on Śatapatha Brāhmaṇa, 4.2.5.1.

[205]:

Vidyadhar Sharma on Kātyāyana Śrautasūtra ,9.6.28.

[206]:

Śatapatha Brāhmaṇa, 4.2.5.3-4.

[207]:

cf., hutvā vā samanvārabheran/, adhvaryurvā/ Kātyāyana Śrautasūtra , 9.6.28, 30

[208]:

Vājasaneyi Saṃhitā , 7.26(a)

[209]:

Kātyāyana Śrautasūtra ,9.6.31; Tāṇḍya Mahābrāhmaṇa ,6.7.12

[210]:

Vidyadhar Sharma on ibid.,9.6.3.

[211]:

cf., athānyatarattṛṇaṃ cātvālamabhi prāsyati devānām.../ Śatapatha Brāhmaṇa , 4.2.5.5; Kātyāyana Śrautasūtra ,9.6.32.

[212]:

Vājasaneyi Saṃhitā , 7.26(b)

[213]:

cf., athānyatarattṛṇaṃ purastādudgātṛṇāmupāsyati tuṣṇīmeva/ Śatapatha Brāhmaṇa, 4.2.5.6; Kātyāyana Śrautasūtra , 9.6.33.

[214]:

Śatapatha Brāhmaṇa , 4.2.5.6-7; Kātyāyana Śrautasūtra ,9.6.34.

[215]:

Vājasaneyi Saṃhitā , 7.21(a)

[216]:

Kātyāyana Śrautasūtra ,9.6.35-36, 7.1.

[217]:

F. Max Muller (ed.), Julius Eggeling(eng.trans.), op.cit., Part. 2, Books 3&4,p.307, fn. 3

[218]:

Chitrabhanu Sen, op.cit., pp. 83 & 95.

[219]:

cf., pratyaṅmukhā upavisataḥ purastāddakṣino yajamānaḥ/ Kātyāyana Śrautasūtra , 9.7.2.

[220]:

P.V. Kane, op.cit., Vol.2, Part.2, p.1167.

[221]:

Kātyāyana Śrautasūtra ,9.7.3.

[222]:

This rite is dealt with under a separate sub-heading.

[223]:

cf., atha punaḥ prapadya āśvinaṃ grahaṃ gṛhṇāti/ athāto gṛhṇātyeva yā vāṃ … / Śatapatha Brāhmaṇa, 4.2.5.12; 1.5.17.

[224]:

Kātyāyana Śrautasūtra ,9.7.7

[225]:

Vājasaneyi Saṃhitā , 7.11(a)

[226]:

Mahīdhara on Vājasaneyi Saṃhitā , 7.11.

[227]:

Vājasaneyi Saṃhitā , 7.11(b)

[228]:

Śatapatha Brāhmaṇa , 4.5.6.1-2.

[229]:

Vājasaneyi Saṃhitā , 7.27.

[230]:

Śatapatha Brāhmaṇa , 4.5.6.2.

[231]:

Kātyāyana Śrautasūtra ,9.7.9-10.

[232]:

Vājasaneyi Saṃhitā , 7.27(c,d,e,f,).

[233]:

Śatapatha Brāhmaṇa , 4.5.6.2.

[234]:

Kātyāyana Śrautasūtra ,9.7.10.

[235]:

Vājasaneyi Saṃhitā , 7.27(g)

[236]:

Śatapatha Brāhmaṇa , 4.5.6.3.

[237]:

_{Vājasaneyi Saṃhitā , 7.28}(a,b,c)

[238]:

Śatapatha Brāhmaṇa , 4.5.6.3-4; Kātyāyana Śrautasūtra ,9.7.10-11.

[239]:

Vājasaneyi Saṃhitā , 7. 28^(d) & 29^(a) respectively.

[240]:

Śatapatha Brāhmaṇa , 4.5.6.4.

[241]:

_{Vājasaneyi Saṃhitā , 7.29}(b).

[242]:

Śatapatha Brāhmaṇa , 4.5.6.5; Kātyāyana Śrautasūtra , 9.7.13

[243]:

cf., sa yatra prātaḥsavane dvidevatyaiḥ pracarati…/ Śatapatha Brāhmaṇa , 4.3.5.6; Kātyāyana Śrautasūtra ,9.9.11.

[244]:

Kātyāyana Śrautasūtra ,9.9.12.

[245]:

Śatapatha Brāhmaṇa , 4.3.5.6; Kātyāyana Śrautasūtra ,9.9.12.

[246]:

Vājasaneyi Saṃhitā , 8.1(a).

[247]:

Śatapatha Brāhmaṇa , 4. 3.5.6-7; Kātyāyana Śrautasūtra ,9.9.12.

[248]:

cf., anuvaṣaṭkṛte’pi/ Kātyāyana Śrautasūtra , 9.9.13.

[249]:

Cinnasvamishastri, Pattabhiramashastri(ed.), op.cit., p.60

[250]:

Śatapatha Brāhmaṇa , 4.3.5.6; Kātyāyana Śrautasūtra , 9.9.17.

[251]:

Vājasaneyi Saṃhitā , 8.1(b)

[252]:

Śatapatha Brāhmaṇa , 4.3.5.8;Kātyāyana Śrautasūtra , 9.9.18.

[253]:

Vājasaneyi Saṃhitā , 8.1(c)

[254]:

cf., camaseṣu grahaṇaṃ tūnnayanamityucyate/ Vidyadhar Sharma on Kātyāyana Śrautasūtra , 9.9.20.

[255]:

Kātyāyana Śrautasūtra ,9.9.20.

[256]:

Vidyadhar Sharma on ibid.,9.9.21.

[257]:

Kātyāyana Śrautasūtra ,9.9.21.

[258]:

Chitrabhanu Sen, op.cit., p.40.

[259]:

cf., madhyamantu “pūtabhṛtaścamasān” itipūtabhṛtah/ ekaikaśca triravattaḥ kriyate/ Karka on Kātyāyana Śrautasūtra , 9.9.21.

[260]:

Kātyāyana Śrautasūtra ,9.9.22.

[261]:

Vidyadhar Sharma on ibid.,9.9.23.

[262]:

Kātyāyana Śrautasūtra ,9.10.1.

[263]:

Śatapatha Brāhmaṇa , 4.2.1.13; Kātyāyana Śrautasūtra ,9.10.2.

[264]:

Śatapatha Brāhmaṇa , 4.2.1.13.

[265]:

cf., …apinidhānaṃ prokṣitābhyām/ Kātyāyana Śrautasūtra ,9.10.3.

[266]:

cf., so’dhvaryuraprokṣitena yūpaśakalenāpāmārṣṭi apamṛṣṭaḥśaṇḍaḥ iti/ evamevapratiprasthātāpamṛṣṭo markaḥiti/ Śatapatha Brāhmaṇa, 4.2.1.14; Kātyāyana Śrautasūtra , 9.10.3.

[267]:

Vājasaneyi Saṃhitā , 7.12^(c), 17^(c) respectively.

[268]:

Śatapatha Brāhmaṇa , 4.2.1.14; Kātyāyana Śrautasūtra ,9.10.4.

[269]:

Vājasaneyi Saṃhitā , 7.12^(d), 17^(d) respectively.

[270]:

Śatapatha Brāhmaṇa , 4.2.1.15.

[271]:

Kātyāyana Śrautasūtra ,9.10.5.

[272]:

Vājasaneyi Saṃhitā , 7.12^(e), 17^(e) respectively.

[273]:

Śatapatha Brāhmaṇa , 4.2.1.16-17; Kātyāyana Śrautasūtra ,9.10.6.

[274]:

Vājasaneyi Saṃhitā , 7. 13^(a)& 18^(a) respectively.

[275]:

cf., tavāpidhāyaniṣkrāmataḥ/... taupurastātparityapornutaḥ, purostāt tisthanataujuhutaḥ…/ Śatapatha Brāhmaṇa, 4.2.1.19; Sāyaṇa on ibid.

[276]:

Śatapatha Brāhmaṇa , 4.2.1.19; Kātyāyana Śrautasūtra ,9.10.7-8.

[277]:

Vājasaneyi Saṃhitā , 7.13^(b), 18^(b) respectively.

[278]:

cf., so’dhvaryuraprokṣitaṃ yūpaśakalaṃnirasyati…/ evameva pratiprathātā…/ Śatapatha Brāhmaṇa, 4.2.1.20; Kātyāyana Śrautasūtra , 9.10.9.

[279]:

Vājasaneyi Saṃhitā , 7.13^(c), 18^(c) respectively.

[280]:

cf., athādhvaryuḥ prokṣitaṃ yūpaśakalaṃāhavanīye prāsyati…./evameva pratiprasthātā…/ Śatapatha Brāhmaṇa, 4.2.1.21; Kātyāyana Śrautasūtra , 9.10.10.

[281]:

Vājasaneyi Saṃhitā , 7.13^(d), 18^(d) respectively.

[282]:

Śatapatha Brāhmaṇa , 4.2.1.22-23; Kātyāyana Śrautasūtra ,9.10.11.

[283]:

Vājasaneyi Saṃhitā , 7.14(a)

[284]:

Śatapatha Brāhmaṇa , 4.2.1.12-27.

[285]:

Kātyāyana Śrautasūtra ,9.11.1-3.

[286]:

cf., tau vai vaṣaṭkṛtau santau mantreṇa hūyete/…enausarvaṃ savanamanuhūyate/ Śatapatha Brāhmaṇa, 4.2.1.26.

[287]:

Sāyaṇa on ibid., 14.2.1.26.

[288]:

Vājasaneyi Saṃhitā , 7.14(b) -15(a).

[289]:

cf.,camasādhvaryavaśca/ Kātyāyana Śrautasūtra ,9.11.3.

[290]:

P.V. Kane, op.cit., Vol.2, Part. 2 , p.1175

[291]:

Mīmāṃsā Sutra , 3.7.25-27.

[292]:

Vidyadhar Sharma on Kātyāyana Śrautasūtra , 9.11.2

[293]:

Sāyaṇa on Śatapatha Brāhmaṇa , 4.2.1.29.

[294]:

Vidyadhar Sharma on Kātyāyana Śrautasūtra ,9.11.3.

[295]:

P.V. Kane, op.cit., Vol.2, Part. 2, p. 1176

[296]:

Śatapatha Brāhmaṇa , 4.2.1.29; Kātyāyana Śrautasūtra ,9.11.4-5.

[297]:

cf., paryetyapratiprasthātā’dhvaryoḥ pātre saṃsravamavanayati…/ tamadhvaryurhotṛcamase’vanayatibhakṣāya/ vaṣaṭkarturhibhakṣaḥ…/ Śatapatha Brāhmaṇa, 4.2.1.29; Kātyāyana Śrautasūtra , 9.11.6-7.

[298]:

Śatapatha Brāhmaṇa, 4.2.1.31;Kātyāyana Śrautasūtra , 9.11.8.

[299]:

F. Max Muller (ed.), Julius Eggeling(eng.trans.), op.cit., Part. 2, Books 3&4 , p.287, fn.

[300]:

Śatapatha Brāhmaṇa , 4.2.1.32;Kātyāyana Śrautasūtra , 9.11.8

[301]:

Śatapatha Brāhmaṇa , 4.2.1.33; Kātyāyana Śrautasūtra ,9.11.11.

[302]:

Vājasaneyi Saṃhitā , 7.15(b)

[303]:

cf., athetya pratyaṅ upaviśati/ Śatapatha Brāhmaṇa, 4.2.1.33.

[304]:

Kātyāyana Śrautasūtra ,9.11.12.

[305]:

Vājasaneyi Saṃhitā , 7.15(c)

[306]:

Śatapatha Brāhmaṇa , 9.5.1.10-11; Kātyāyana Śrautasūtra ,9.11.13.

[307]:

Ṛgveda Saṃhitā , 10.94.2.

[308]:

Karka on Kātyāyana Śrautasūtra ,9.11.14.

[309]:

cf., tat prātarabhisutyāgnau juhoti athabhakṣayati/ Śatapatha Brāhmaṇa, 9.5.1.10.

[310]:

cf., nādhvaryuḥ samabhivyāhārāt/mantrāṇāṃ cāvidhānāt/ Kātyāyana Śrautasūtra , 9.11.15 -16.

[311]:

cf., saha vai vaṣaṭkāreṇa juhuyāt vaṣaṭkṛte vā/ Śatapatha Brāhmaṇa , 1.7.2.12

[312]:

Vidyadhar Sharma on Kātyāyana Śrautasūtra ,9.11.11.

[313]:

Cinnasvamishastri, Pattabhiramashastri(ed.), op.cit., pp.61,62

[314]:

P.V. Kane, op.cit.,Vol.2,Part.2 , p.1176.

[315]:

Kātyāyana Śrautasūtra ,9.11.18-19.

[316]:

Vājasaneyi Saṃhitā 8.37.

[317]:

Kātyāyana Śrautasūtra ,9.11.19-21.

[318]:

Karka on ibid.,9.11.21

[319]:

Kātyāyana Śrautasūtra ,9.11.22-23.

[320]:

Ibid., 9.11.24-25

[321]:

Ibid.,9.11.26-27.

[322]:

Vidyadhar Sharma on ibid.,9.11.26.

[323]:

Kātyāyana Śrautasūtra ,9.12.1.

[324]:

Ibid.,9.12.2.

[325]:

ChitrabhanuSen, op.cit. , p.105.

[326]:

Kātyāyana Śrautasūtra ,9.12.3.

[327]:

Vidyadhar Sharma (ed.), op.cit., Part.1, p.355, fn.1

[328]:

Mandanmishra (chief ed.) & Pattabhiramashastri(ed.), op.cit., Part.2, 2009, p.143, fn.4

[329]:

Kātyāyana Śrautasūtra ,9.12.4; Vidyadhar Sharma on ibid.

[330]:

As shown by Thite this formula belongs to Taittirīya Saṃhitā , 3.2.5.3, op.cit., p.383 under sūtra 9.12.4

[331]:

Kātyāyana Śrautasūtra ,9.12.5.

[332]:

Vājasaneyi Saṃhitā , 12. 112-113.

[333]:

Kātyāyana Śrautasūtra ,9.12. 7-9.

[334]:

Śatapatha Brāhmaṇa , 4.3.1.1; Kātyāyana Śrautasūtra ,9.12.9-10.

[335]:

Kātyāyana Śrautasūtra 9.12.12,13.

[336]:

Ṛgveda Saṃhitā , 5. 25.1

[337]:

Kātyāyana Śrautasūtra ,9.12.14,15.

[338]:

P.V. Kane, op.cit., Vol. 2, Part. 2, p.1178.

[339]:

Kātyāyana Śrautasūtra ,9.12.16-17.

[340]:

P.V. Kane, op.cit.,Vol. 2, Part.2, p.1178.

[341]:

cf., patnīcānyacchālāyām/ Kātyāyana Śrautasūtra ,9.12.18.

[342]:

cf., savaisanne’cchāvākeṛtugrahaiścarati/ Śatapatha Brāhmaṇa, 4.3.1.3.

[343]:

cf., upaviṣṭe’cchāvāke/ ṛtugrahaiścarato…/ Kātyāyana Śrautasūtra , 9.12.19, 13.1

[344]:

Karka on ibid.,9.13.1.

[345]:

Śatapatha Brāhmaṇa , 4.3.1.5; Kātyāyana Śrautasūtra , 9.13.1.

[346]:

Śatapatha Brāhmaṇa , 4.3.1.5-7.

[347]:

Taittirīya Saṃhitā , 1.4.14.1

[348]:

Vājasaneyi Saṃhitā , 7.30.

[349]:

Śatapatha Brāhmaṇa ,4.3.1.3; Vājasaneyi Saṃhitā , 7.30

[350]:

Kātyāyana Śrautasūtra ,9.13.1-3.

[351]:

Vidyadhar Sharma on ibid.,9.13.3-4.

[352]:

cf., nānuvākyāmanvāha/…/nānuvaṣaṭ karoti…/sahaiva prathamau grahau gṛhītaḥ/ sahottamau/ Śatapatha Brāhmaṇa, 4.3.1.8.

[353]:

Vājasaneyi Saṃhitā ,7.30(a)

[354]:

Śatapatha Brāhmaṇa 4.3.1.14-19.

[355]:

Kātyāyana Śrautasūtra ,9.13.4.

[356]:

cf., nirevānyataraḥ krāmati, prānyataraḥ padyate/ Śatapatha Brāhmaṇa, 4.3.1.9; cf., niṣkramatyekaḥ praviśatītaraḥ/ Kātyāyana Śrautasūtra , 9.13.5.

[357]:

Vidyadhar Sharma on ibid., 9.13.7.

[358]:

Ibid.,9.13.6-7.

[359]:

F. Max Muller (ed.), Julius Eggeling(eng.trans.), op.cit, Part. 2, Books 3&4,p.319, fn.1.

[360]:

Kātyāyana Śrautasūtra ,9.13.8.

[361]:

Śatapatha Brāhmaṇa, 4.3.1.10-11, 13; Sāyaṇa on ibid.

[362]:

Kātyāyana Śrautasūtra ,9.13.9-11.

[363]:

F. MaxMuller (ed.), Julius Eggeling(eng.trans.), op.cit, Part. 2, Books 3&4,p.319, fn.1.

[364]:

Vidyadhar Sharma on Kātyāyana Śrautasūtra ,9.2.13.

[365]:

P.V. Kane, op.cit, vol.2, part.2, p.1178.

[366]:

Upodghāta of Pattabhiramashastri,Mandanmishra(chief ed.)& Pattabhiramashastri(ed), op.cit., Part. 2, p.18

[367]:

Kātyāyana Śrautasūtra ,9.13.12-13.

[368]:

Vājasaneyi Saṃhitā , 7.30(b)

[369]:

Kātyāyana Śrautasūtra ,9.13.15.

[370]:

Vidyadhar Sharma on ibid.,9.13.19.

[371]:

cf., atha pratiprasthātā’dhvaryoḥpātresaṃsravamavanayati/ adhvaryurvāpratiprasthātuḥpātresaṃsravamavanayati/ Śatapatha Brāhmaṇa, 4.3.1.20

[372]:

Sāyaṇa on ibid.,4.3.1.20.

[373]:

Vidyadhar Sharma on ibid.,9.13.20.

[374]:

cf., atha pratiprasthātā’bhakṣitena pātreṇa aindrāgnaṃ grahaṃ gṛhṇāti/, athāto gṛhṇātyeva…/ Śatapatha Brāhmaṇa, 4.3.1.21,24; Kātyāyana Śrautasūtra , 9.13.16.

[375]:

Vājasaneyi Saṃhitā , 7.31(a)

[376]:

cf., āharati bhakṣam/ Śatapatha Brāhmaṇa, 4.3.1.20.

[377]:

Kātyāyana Śrautasūtra ,9.13.17.

[378]:

Vidyadhar Sharma on ibid.,9.13.21.

[379]:

Ibid.,9.13.18.

[380]:

Kātyāyana Śrautasūtra ,9.13.19-21.

[381]:

cf., viparyasya pātraṃ hoturdvirbhakṣaṇam/ ibid.,9.13.22.

[382]:

P.V. Kane, op.cit., Vol.2, Part. 2, p.1178.

[383]:

Kātyāyana Śrautasūtra ,9.13.23.

[384]:

Vidyadhar Sharma on ibid.,9.13.27.

[385]:

Śatapatha Brāhmaṇa, 4.3.2.2.

[386]:

cf., nirhṛtyapātraṃhotuḥpurastātprāṇāste/ Kātyāyana Śrautasūtra ,9.13.24.

[387]:

Karka on ibid.,9.13.24.

[388]:

Vidyadhar Sharma on ibid.,9.13.28.

[389]:

P.V. Kane, op.cit. , Vol.2, Part.2, p.1179.

[390]:

Śatapatha Brāhmaṇa, 4.3.2.2,4,6,10,12,13; Kātyāyana Śrautasūtra , 9.13.25-30

[391]:

cf., atha vaiśvadevaṃ grahaṃ gṛhṇāti/..śukrapātreṇa gṛhṇāti / athāto gṛhṇātyeva…/ Śatapatha Brāhmaṇa, 4.3.1.25-27.

[392]:

Kātyāyana Śrautasūtra ,9.14.1-2.

[393]:

Vājasaneyi Saṃhitā , 7.33(a)

[394]:

cf., eṣa te… itisādayati/ Śatapatha Brāhmaṇa, 4.3.1.27.

[395]:

Vājasaneyi Saṃhitā , 7.33(b)

[396]:

Kātyāyana Śrautasūtra ,9.14.3.

[397]:

Karka on ibid.,9.14.3.

[398]:

cf., upāvartadhvamitivā’anyāni stotrāṇi, abhyāvartaṃdhuryaistuvate/ Śatapatha Brāhmaṇa, 4.2.5.8.

[399]:

cf., dhuryaśabdenātra pavamānavyatiriktāni stotrāṇyabhidhīyante/ teṣāṃ yajñanirvāhakatvāt/ punaḥ punarāvṛttiṃ kṛtvā stuvate/ Sāyaṇa on Śatapatha Brāhmaṇa, 4.2.5.8; Karka on Kātyāyana Śrautasūtra , 9.14.6.

[400]:

Kātyāyana Śrautasūtra 9.14.5-6.

[401]:

P.V. Kane, op.cit., Vol.2, Part.2, p.1185.

[402]:

Ṛgveda Saṃhitā , 1.14.10.

[403]:

cf., punaḥ tasyaiva yāgakāle nārāśaṃsānāṃ kampanam/ Karka on Kātyāyana Śrautasūtra , 9.14.6.

[404]:

cf., sarvabhakṣāścamasāḥ/ Kātyāyana Śrautasūtra ,9.14.7.

[405]:

Cinnasvamishastri, Pattabhiramashastri(ed.), op.cit., p.64.

[406]:

cf., mārjālīye pātraprakṣālanam/ Kātyāyana Śrautasūtra ,9.14.8.

[407]:

cf., taṃ vigṛhṇāti devebhyastvā.../ Śatapatha Brāhmaṇa , 4.2.3.11; Kātyāyana Śrautasūtra ,9.14.9.

[408]:

Vājasaneyi Saṃhitā , 7.22(c)

[409]:

cf., ukthyagrahastraidhaṃ vibhajya hūyate/… paryāyatraye’pi “devebhyastvā” ityanenaiva mantreṇa vivhajya gṛhṇīyādityarthaḥ/ Sāyaṇa on Śatapatha Brāhmaṇa, 4.2.3.11.

[410]:

Śatapatha Brāhmaṇa 4.2.3.12; Kātyāyana Śrautasūtra , 9.14.10,12

[411]:

Vājasaneyi Saṃhitā , 7.23(a)

[412]:

cf., taṃvainopayāmenagṛhṇīyāt/ nayonausādayet/ agrehyevaiṣaupayāmenagṛhīto bhavati, agreyonausannaḥ/ Śatapatha Brāhmaṇa, 4.2.3.18;

[413]:

Kātyāyana Śrautasūtra , 9.14.11

[414]:

Cinnasvamishastri, Pattabhiramashastri(ed.),op.cit., p.64.

[415]:

Kātyāyana Śrautasūtra ,9.14.13-14.

[416]:

Vidyadhar Sharma on ibid.,9.14.13.

[417]:

Kātyāyana Śrautasūtra ,9.14.15.

[418]:

Cinnasvamishastri, Pattabhiramashastri(ed.), op.cit., p.64

[419]:

Kātyāyana Śrautasūtra ,9.14.16.

[420]:

Śatapatha Brāhmaṇa , 4.2.3.13-14; Kātyāyana Śrautasūtra , 9.14.17-18.

[421]:

Vājasaneyi Saṃhitā , 7.23(b&c)

[422]:

P.V. Kane, op.cit., Vol.2, Part.2,p.1185. fn.2611.

[423]:

Cinnasvamishastri, Pattabhiramashastri(ed.),op.cit., p.64.

[424]:

P.V. Kane, op.cit., Vol.2, Part.2, p.1185. fn. 2611.

[425]:

Kātyāyana Śrautasūtra , 9.14.19-21

[426]:

Thite, op.cit., Vol.1, p.393 under sūtra 10.1.17

[427]:

Kātyāyana Śrautasūtra , 9.14.22-23