Part 5.4: Mid-day soma pressing (mādhyandina-savana)

[Full title: Rites Performed on the Fifth Day: (d) Mid-day soma pressing (mādhyandina-savana)]

The name itself implies that this soma pressing takes places at the midday of the principal sacrificial day of Agniṣṭoma Somayāga. Before going to formally perform the midday pressing, the Āgnīdhra makes ready the oblation materials excluding the milk mess used in the morning soma pressing. The names of the oblation materials have already been mentioned in connection of the morning pressing. The milk mess is offered to Mitra and Varuṇa only in the morning pressing, not in other soma pressings.^[1] Kātyāyana adds here that out of these oblation materials, the animal sacrificial bread is the first.^[2] Karka mentions that in every pressing, the sacrificial bread is offered^[3]. As stated by Kātyāyana, the midday soma pressing starts from the rite called sarpaṇa.^[4] It has also been stated by Kātyāyana that in the second and third soma pressings, the rite sarpaṇa may be simply either of touching of the sadas or standing near the Dhiṣṇyas or worshipping the Dhiṣṇyas. Then comes the rite known as mahābhiṣava which is done in the morning soma pressing. The Adhvaryu pours the vasatīvarī water into the Hotṛ’s goblet and gives it to the sacrificer. Moreover, he hands over the uṣṇīsa i.e., the piece of cloth used for binding the soma to the Grāvastut.^[5] Kane states that before the mādhyandinasavana, the priests enter the sadas and the sacrificer enters by the eastern door. The procedure of this soma pressing is basically as that of the morning soma pressing.There is no hurry in the first two soma pressings. But the third soma pressing has to be done with speed.^[6] The Adhvaryu starts the rite from taking of the pounding stone and performs the rite of pounding the soma stalks in three rounds.^[7] Though Kātyāyana in the concerned sūtra states the verb in singular form and thus indicates that the soma pressing is done by only one priest, Vidyadhar mentions that the soma pressing is done by four priests as it has been the morning pressing.^[8]

The Śatapatha Brāhmaṇa mentions that the upāṃśusavana stone used in the morning pressing, the upāṃśu cup and the antaryāma cup are put aside till the third soma pressing and this has already been mentioned. So, in the midday pressing, the upāṃśusavana stone is not used. Hence, Kātyāyana says that the Adhvaryu should measure the soma on another stone placed in the adhiṣavaṇa.^[9] Kane is of the opinion that the Grāvastut i.e., the praiser of the crushing stones enters the havirdhāna shed by the eastern door, throws away a blade of kuśa on the north east of the northern point of the axel of the southern havirthāna cart and stands in the opposite side the soma stalks with face to the south east, taking the uṣṇīṣa in his folded hands which he folds around his head and face from left to right thrice.When the stalks of soma are placed for being crushed he should recite some prescribed ṛk verses in the middle tone.^[10] The Śatapatha Brāhmaṇa mentions that with the words “ihā3’ ihā3” the midday soma pressing should be performed. By these words, the god Indra is invited.^[11] Kātyāyana mentions that the above mentioned words are uttered in the first round of soma pressing. Each abhiṣava contains three rounds. There should not be any delay in performing the second round. Reversely, it can be said that the second round should be performed hastily than the first so should be the third round.^[12] As the first round is not distinctly mentioned like the other two, it can be said that the first round can be performed slowly. Again, the Śatapatha Brāhmaṇa states that the word bṛhad should be uttered twice during the time of pressing. This utterance of the word is also to invoke the god Indra.^[13] However, the Śatapatha Brāhmaṇa does not specifically mention as to in which paryāya the words “ihā3 ihā3 ” or “bṛhad bṛhad” are to be uttered.

Kātyāyana opines that first half of each savana should be performed with the words “ihā3 ihā3” and second half with the words “bṛhad bṛhad”.^[14] After the completion of the mahābhiṣava, the Adhvaryu first performs the rite of scooping up of the soma juice of the five cups from the flowing of the soma juice like the morning soma pressing. The cups are serially śukra, manthin, āgrayaṇa, marutvatīya and ukthya respectively.But, first four cups viz., śukra, manthin, marutvatīya and ukthyacups are filled up. The āgrayaṇa cup is scooped from three streams being its own stream third.^[15] This cup is filled by the Pratiprasthāṛtr.^[16] As stated by Vidyadhar, the first stream is made by the sacrificer himself, the second stream by the Unnetṛ from the ādhavanīya and the third stream is taken by the Pratiprasthātṛ from the āgrayaṇa pot.^[17] The Śatapatha Brāhmaṇa mentions that some want to follow the order of scooping of juice for the marutvatīya cup after the ukthya cup. But, this Brāhmaṇa does not agree with that view. Accordingly, the marutvatīya cup should be filled up first and then the ukthya cup.^[18] In the midday soma pressing which exclusively belongs to god Indra, there are two ṛtu vessels made of kārṣmarya wood, three marutvatīya cups and these cups are filled with the ṛtu vessels.^[19] The responsibility of the first and second cup is of the Adhvaryu and of the third cup is of the Pratiprasthātṛ. They fill up theirrespective cup from the somadhārā and place them in their designated places.^[20] The Adhvaryu continues the rites from coming out of the havirdhāna shed being touched from behind by concerned priest and the sacrificer up to the rite of giving direction to the Āgnīdhra for kindling the fires in the Dhiṣṇyas.^[21]

All these rites are performed like the morning soma pressing which have already been mentioned in the context of morning soma pressing. In the morning, having come out of the havirdhāna shed, the priests proceed to the catvāla i.e., outside the sadas for the bahiṣpavamāna stotra. In the midday soma pressing, they proceed to the sadas for the mādyaṇḍina pavamāna stotra. In the sadas, the Adhvaryu gives signal to the chanters following prescribed procedure for singing the mādyaṇḍina pavamānastotra.^[22] The chanters chant the mādyaṇḍinapavamānastotra. After this, the rite called Dadhigharmayāga is performed. For this, the Adhvaryu issues a direction to carry the curds along with the direction to the Āgnīdhra to kindle the fires in the Dhiṣṇyas.^[23]

Vidyadhar in his commentary on Kātyāyana Śrautasūtra states that the Pratiprasthātṛ is directed to bring the curd.^[24] But, it is noteworthy that the Dadhigharmayāga depends upon the performance of the Pravargya rite. The Adhvaryu makes full the agnihotrahavaṇī with the strainer on it and he pours the dadhigharma with the prescribed formula yāvatī dvyāvāpṛthivī… etc . which has already been mentioned in the context of the Pravargya rite. During this time, the Adhvaryu takes his place in front of the sadas.^[25] After the completion of the Dadhigrarmayāga and consumption of its remnant, the Adhvaryu completes the rites related to the animal sacrificial bread of the morning pressing.Having performed the rites of animal sacrificial bread, the Adhvaryu performs the rites of the savanīya sacrificial bread up to the rite of placing the iḍā in the Hotṛ’s dhiṣṇya following the same procedure of the morning soma pressing. Like the morning soma pressing, in the midday soma pressing also, goblets are made full and the supporting rites are performed.^[26] But, it is to be stated here that in the former soma pressing there are nine goblets excluding the goblet of the Acchāvāka. In the current pressing, there are ten goblets and all these are filled with soma juice by the Unnetṛ. While the rites of the śukra and the manthin cups are about to be performed, the Adhvaryu issues direction to the Maitrāvaruṇa to direct the Hotṛ to utter the offering verse for soma of the śukra which should be offered only to Indra.^[27] After the rites of the śukra and manthin cups, the rite of offering of the āgrayaṇa cup is also completed. Then comes the rite of making libation related to the sacrificial gift.The gifts should not be less than hundred cows^[28] Before it, the rite of consumption of the sacrificial bread related to the soma pressing is completed.^[29] For making the libation, the Adhvaryu goes to the old gārhapatya fire. First of all, a piece of gold is bound in a fringed cloth. Then the cloth is put on the offering spoon and thus, by that spoon he makes libation by uttering the yajuṣ formula dedicated to the sun.^[30] Kātyāyana adds here that the libation is made of four scoops of ghee.^[31] Eggeling mentions that the libations related to the gifts is made by each of the priests. Each of them has to perform two libations.^[32] From the Śatapatha Brāhmaṇa as well as Kātyāyana Śrautasūtra it is clear that the libations are two in number.^[33]

The formulae for these libaions are respectively^[34] —

(a) udu tyaṃ jātavedasaṃ devaṃ vahanti ketavaḥ/ dṛśe viśvāya sūryaṃ svāhā/,

(b) citraṃ devānāmudagādanīkam/cakṣurmitrasya varunasyāgneḥ/ āprā dyāvāpṛthī antarikṣaṃ/ sūrya ātmā jagatastasthuṣaśca svāhā/.

After these two libations, again either two or only one libation is made in the āgnīdhra fire with a formula.^[35]

The first libation is made with the following formula—

agne naya supathā rāye’smānviśvāni deva vayunāni vidvān/ yuyodhyasmajjuhurāṇameno bhūyiṣṭhāṃ te nama uktiṃ vidhema svāhā//^[36]

If the sacrificer wishes to gift a horse either yoked to the chariot or unyoked, then the second libation should be made in the āgnīdhra fire, otherwise, the Adhvaryu should leave it.^[37]

The second libation is made with the following formula—

ayaṃ no’gnirvarivaskṛṇotvayaṃ mṛdhaḥ pura etu prabhindan/ayaṃ vājāñjayatu vājasātāvayaṃ satrūñjayatu jarhṛṣāṇah svāhā//^[38]

The Śatapatha Brāhmaṇa mentions that there are four types of gifts and these are gold, cow, cloth and horse.^[39] The sacrificer gives to all the sixteen priests the gifts of cloth and gold.^[40] The sacrificer by holding a piece of gold in his hand, goes to the śālā. The cows to be offered as gifts are kept in the southern side of the altar. While standing in front of the śālā, the sacrificer addresses the cows with a formula.^[41]

The formula runs as follows—

rūpeṇa vo rūpamabhyāgāṃ tutho vo viśvavedā vibhajatu/ ṛtasya pathā preta candradakṣiṇā/^[42]

Kātyāyana mentions that the Adhvaryu should lead hundred or hundred and twelve cows which make up the gifts. He should lead the cows through the way between the śālā and the sadas and then through the south of the Āgnīdhra up to the tīrtha i.e., the place between the cātvāla and the utkara. Through the same way, the Adhvaryu carries mantha i.e., barely meal stirred in milk and beans.^[43] As stated by Karka these are not included in gift.^[44] Here, the Adhvaryu may call upon the Subrahmaṇya priest in order to utter the subrahmaṇyā formula or he may call upon him later on. While the cows are led by the Adhvaryu, the sacrificer should go behind them up to the place of āgnīdhriya shed. Hereafter, the sacrificer till the direction is given to Maitrāvaruṇa to utter the invitatory verse related to Indramarutvat should actively participate in some rites.^[45] Having followed the cows up to the āgnīdhrīya shed, the sacrificer comes back and proceed to the sadas and looks at the priests in the sadas.^[46]

Here, he utters the following formulae respectively^[47] —

(a) vi śvaḥ paśya vyantarikṣam/

(b) yatasva sadasyaiḥ/.

Again, the sacrificer moves towards the āgnīdhrīya shed with a piece of gold to be given to the Āgnīdhra priest. Taking his seat beside the Āgnīdhra, he offers the piece of gold to him.^[48]

During this time, he utters following prescribed formulae of the Vājasaneyī Saṃhitā respectively^[49] —

(a) brāhmaṇamadya videyaṃ pitṛmantaṃ paitṛmatyamṛṣimārṣeyaṃ sudhātudakṣinam/,

(b) asmadrātā devatrā gacchata pradātāramāviśata/.

It is to be noted here that out of the sixteen priests, the sacrificer gives the sacrificial gift first to the Āgnīdhra.^[50] Having offered the gold to the Āgnīdhra, the sacrificer gives a piece of gold to the priest who is seated in front of the sadas and who belongs to the Atri family. For this, he again comes to the sadas. At this time, he follows the same procedure which he did in case of the Āgnīdhra priest. After this, the sacrificer gives the sacrificial gifts to the other priests. As stated by Kātyāyana, each of the priests should be given hundred cows as they are different from each other or the cows should be distributed among them on the basis of their duties.^[51] While the priests are chosen, first the four principal priests are selected. So, each of them should be given twelve cows. Then each of the subsequent four priests viz., the Brāhmaṇācchaṃsin, Prastotṛ, Maitrāvaruṇa and Pratiprasthātṛ should be given six cows of the total number. Again each of the subsequent four priests viz., the Potṛ, Pratihartṛ, Acchāvāka, Neṣṭṛ is given four cows of the total number and each of the rest of the priests is offered three cows of the remaining total number.^[52] The Śatapatha Brāhmaṇa mentions the order of giving of the sacrificial gifts to the priests. Accordingly, after the Āgnīdhra and the Ātreya priest, the sacrificer gives the sacrificial fee to the other priests in the following order Brahmā, Udgātṛ, Hotṛ, Adhvaryu, Pratiprasthātṛ,Prastotṛ,Maitrāvaruṇa, Brāhmaṇācchaṃsin,Potṛ, Neṣṭṛ, Acchāvāka, Unnetṛ, Grāvastut, Subrāhamaṇya and Pratihartṛ.^[53] While the gifts of gold, cow, cloth, horse are given to the priests each should be accepted with prescribed formula. In case of other than these four gifts also formula is uttered^[54].

The Śatapatha Brāhmaṇa indicates that the Adhvaryu should accept the gifts uttering formulae one by one respectively^[55] —

(a) agnaye tvā mahyaṃ varuṇo dadātu so’mṛtatvamaśīyāyurdātra edhi mayo mahyaṃ pratigrahītre/,

(b) rudrāya tvā mahyaṃ varuṇo dadātu so’mṛtatvamaśīya prāṇo dātra edhi vayo mahyaṃ pratigrahītre/

(c) bṛhaspataye tvā mahyaṃ varuṇo dadātu so’mṛtatvamaśīya tvagdātra edhi mayo mahyaṃ pratigrahītre/

(d) yamāya tvā mahyaṃ varuṇo dadātu so’mṛtatvamaśīya hayo dātra edhi vayo mahyaṃ pratigrahītre/

(e) ko’dātkasmā adātkāmo’dātkāmāyādātkāmo dātā kāmaḥ pratigrahītā kāmaitatte/.

Kātyāyana too has the same opinion. But he refers to two Yajurvedic priests by saying adhvaryubhyām which seems to indicate that gifts are accepted by the Adhvaryu and the

Pratisprasthātṛ with the above stated formula.^[56] If some other persons who are not really priests take part in the rite called creeping i.e., prasarpaṇa he too should be given some gifts. Moreover, the sacrificer should not give gifts to his relatives and those lacking of Vedic knowledge. A noteworthy feature of dakṣiṇā is that the sacrificer should not give silver as gift as śruti prohibits it.^[57] This prohibition is found in the Taittirīya Saṃhitā^[58]. During the time of giving gifts to the priests, the wife of the sacrificer should co-operate him. She should stand by her husband by way of participation.^[59]

It has been mentioned that the limit of active participation of the sacrificer in the rite of soma pressing is upto the direction issued by the Adhvaryu to the Maitrāvaruṇa for the recitation of the anuvākyā of marutvatīya cup. After the completion of the rites of offering of the sacrificial gifts, the Adhvaryu gives direction to the Maitravāruṇa for reciting the the marutvatīya cup. From this time onwards, the sacrificer should not give any gift.^[60] Vidyadhar opines that this restriction is for those people who performs the rite of prasarpaṇa with the sacrificer.^[61] As found in the Śatapatha Brāhmaṇa, the first, second and third marutvatīya cups are filled up with prescribed formulae.^[62]

The formulae for the second and the third cups run as follows—

(a) indra marutva iha pāhi somaṃ yathā śaryāte apibaḥ sutasya/tava praṇīti tava śura śarmannāviva santi kavayaḥ suyajnāḥ/ upayāmagṛhīto’sīndrāya tvā marutvata eṣa te yonirinndrāya tvā marutvate/

(b) marutvantaṃ vṛṣabhaṃ vāvṛdhānamakavāriṃ divyaṃśāsamindram/ viśvāsāhamavase nūtanāyograṃ sahodāmiha taṃhuvema/ upayāmagṛhīto’sīndrāya tvā marutvata eṣa te yonirindrāya tvā marutvate/,

(c) upayāmagṛhīto’si marutāṃ tvaujase/ respectively.^[63]

Sāyaṇa too makes it clear that the formula for scooping the second marutvatīya cup is marutvantam…, and with the formula upayāma…, the third marutvatīya cup is scooped.^[64] From the Kātyāyana Śrautasūtra, it is clear that after having scooped the first marutvatīya cup, the Adhvaryu gives direction to the Maitrāvaruṇa to utter the invitatory verse for Indramarutvat. On the other hand, the Pratiprasthātṛ scoops the third marutvatīya cup uttering prescribed formula upayāma … etc.and offers it after the offering of the second cup made by the Adhvaryu which is connected with marutvatīyaśastra.In śruti, the formua upayāma … etc. is connected with the third cup. It is said that after having offerd the first cup, the Adhvaryu with the empty rtu vessel scoops the second cup uttering formula marutvantam… etc. As soon as the ṛtu vessel after the completion of the remnant of the first cup is thrown away from the sadas, the Hotṛ utters the marutvatīyaśastra.^[65] Karka too states that the third offering which is made after the second offering is made by the Pratiprasthātṛ.^[66] As stated by Cinnasvami, the responsibility of the first and third cups is of the Adhvaryu and that of the second is of the Pratiprasthātṛ.The Adhvaryu and the Pratiprasthātṛ take the first and second cups respectively and offer the cups.The Adhvaryu after having offered the first cup without consuming the remnants, scoops the third marutvatīya cup into his cup. While the Adhvaryu puts the third cup on the mound, the Pratiprasthātṛ takes his cup in order to drink the remnants of his cup.Then the Adhvaryu and the Pratiprasthātṛ consume the remnant. Then the Adhvaryu directs the Hotṛ to utter the marutvatīyaśastra.

Again, it is stated that after the completion of the śastra, the Adhvaryu takes the third marutvatīya cup and the Camasādhvaryus take the goblets and proceed towards the āhavanīya fire where the Adhvaryu offers the cup and the Camasādhvaryus make trembling of the goblets so that some drops of the content of each goblet fall in the āhavanīya. The marutvatīya cup is offered to Indra with Maruts. The goblets are called Nārāśaṃsa. Then occurs the rite of drinking of the remnants of the cups and of the goblets.^[67]

After the completion of the rites related to the marutvatīya cups, the rite related to the māhendra cup comes. The Adhvaryu fills up the cup with soma juice. The juice is scooped by the śukra vessel by uttering prescribed yajuṣ formula.^[68] Kātyāyana mentions that having performed the rite upto placing of the marutvatīya cup in its designated place, the rite of scooping of the māhendra cup is performed like the vaiśvadeva cup.^[69] The vaiśvadeva cup is filled up from the droṇakalaśa, so the māhendra cup is also filled up from the same vessel.It is to be noted here that Kātyāyana simply mentions the ritualistic order of scooping of juice for the māhendra cup and accordingly it is filled after the placing of the vessels of the former rite related to marutvatīya. Thite while translating the concerned sūtra of Kātyāyana mentions that after the completion of the rites upto placing of the goblets to the west of the axel of the southern cart, the Adhvaryu scoops juice for the māhendra cup.^[70]

He utters the following formula while he does so—

mahā 2 // indro nṛvadācarṣaṇiprā uta dvibarhā aminaḥ sahobhiḥ/ asmaddryagvāvṛdhe vīryāyoruḥ pṛthu sukṛtaḥ kartṛbhirbhūt// upayāmagṛhīto’si mahendrāya tvā/^[71]

The cup is placed on the mound uttering a formula.^[72] The formula runs as follows—

eṣa te yonirmahendrāya tvā/^[73]

Then the Adhvaryu after having directed the sāman chanters to sing the pṛṣṭhyastotra i.e., the māhendrastotra issues directions to the soma pressers to press the soma, to make the mortars resound, and directs the Āgnīdhra to take hold of the sour milk and to be aware of the Soma’s cup. It is to be noted here that all these directions are for the third soma pressing. It has been said that the juice of the first and the second pressings are śukravatī and rasavatī i.e., pure soma juice, but the third soma pressing is devoid of pure juice. Hence, issuing direction in the midday soma pressing itself for the third soma pressing, he makes as it were the third soma pressing śukravatī and rasavatī.^[74] Sāyaṇa states that the direction given for resounding i.e., pounding the mortars is for preparing the savanīya paśupurodāsa, āśira i.e., the sour milk to be poured in the crushed stalks of soma, this sour milk is made of the milk of the vrataduha cow of the sacrficer which is milked in the evening of the aupavasathya day.^[75] Kātyāyana states that before issuing directions for pṛṣṭhyastotra` and so on, the Adhvaryu pours the content of the droṇakalaśa into the pūtabhṛt pitcher.^[76] While the sāman chanters chant the stotra the Hotṛ is directed by the Adhvaryu to utter the niṣkevalyaśastra. After this the māhendra cup is offered to Mahendra i.e., the great Indra. As stated by Cinnasvami, after having offered the māhendra cup, the Pratiprasthātṛ,Neṣṭṛ and Unnetṛ offer three cups to Agni, Indra and Surya respectively.These cups are named as agneya,aindra and saurya respectively and together these are called atigrāya cups.^[77]

Then, after the completion of the rites related to the māhendra cup upto the rite of making the utensils clean at the mājālīya shed , the rite related to the three ukthya cups comes. It has already described in connection with the morning pressing the Adhvaryu fills the cups with soma from the ukthyasthālī.^[78] The Śatapatha Brāhmaṇa mentions that the ukthya cups are related to Maitrāvaruṇa, Brahmaṇācchaṃsin and Acchāvāka who utter prescribed three Sastras for the respective offerings of the cups. But, as stated by Kātyāyana, here the formula to be uttered in the midday pressing is indrāya tvā… etc. instead of devebhyo tvā uttered in the morning soma pressing which imply that in the midday soma pressing cups are offered to Indra. Furthermore, before going to arrange the ukthya cup for the Acchāvāka, the Adhvaryu pours the vasatīvarī and the ekadhana water into the ādhavanīya. Here he utters the same formula with each act.^[79]

The formula is—

kavīnāmṛtena ye camasabhairayanta/te saudhanvanāḥ svarānaśānāḥ sviṣṭiṃno’bhi vasīyonayantvīti//^[80]

The Śastras uttered here are maitrāvaruṇa, brāhmaṇācchaṃsi and acchāvāka and three Stotras sung here are known as Phṛṣṭyastotras.Thereafter, the priests come out from the sadas as per direction of the Adhvaryu to the Maitrāvaruṇa and of Maitrāvaruṇa to the other priests.^[81] Thus, having offered the sacrificial gifts and having completed the rites related to marutvatīya, māhendra and ukthya cups, the rites of midday soma pressing come to an end. Thereafter begins the third soma pressing.^[82]

Footnotes and references:

[1]:

Śatapatha Brāhmaṇa , 4.2.5.18-19, 22.

[2]:

Kātyāyana Śrautasūtra ,9.14.4.

[3]:

cf., pratisavanaṃ hi savanīyāḥ purodaśāḥ śrūyanta iti/ Karka on ibid., 9.14.4.

[4]:

cf., sarpaṇādi mādhyandinam/,Kātyāyana Śrautasūtra ,10.1.1.

[5]:

Ibid.,10.1.2.

[6]:

P.V. Kane, op.cit., Vol.2, Part.2, p.1186.

[7]:

Kātyāyana Śrautasūtra ,10.1.3.

[8]:

cf., …triparyān trīn abhiṣavān prātaḥsavanavat catvāraḥ kuryuḥ/atra karotītyekavacane’pi śākhāntare bahuvacanadarśanāccatvāra evābhiṣave/ Vidyadhar Sharma on ibid.,10.1.3.

[9]:

Kātyāyana Śrautasūtra , 10.1.4-5.

[10]:

P.V. Kane, op.cit., Vol.2, Part.2, p.1186.

[11]:

Śatapatha Brāhmaṇa, 4.3.3.1.

[12]:

Kātyāyana Śrautasūtra ,10.1.6-7.

[13]:

cf.,bṛhadbṛhaditi indramevaitadācyāvayati/ Śatapatha Brāhmaṇa, 4.3.3.1.

[14]:

Kātyāyana Śrautasūtra ,10.1.9.

[15]:

Śatapatha Brāhmaṇa ,4.3.3.2;Kātyāyana Śrautasūtra , 9.5.17,10.1.10-11

[16]:

Karka on ibid.,10.1.11.

[17]:

Vidyadhar Sharma on Kātyāyana Śrautasūtra ,10.1.12.

[18]:

cf., taddhaike ukthyaṃ gṛhītvā’tha marutvatīyaṃ gṛhṇanti/ tadu tathā na kuryāt/ marutvatīyameva gṛhītvā’thokthyaṃ gṛhṇīyat/ Śatapatha Brāhmaṇa, 4.3.3.3; Kātyāyana Śrautasūtra , 10.1.12-13.

[19]:

Śatapatha Brāhmaṇa, 4.3.3.6-7, 12

[20]:

Cinnasvamishastri, Pattabhiramashastri(ed.),op.cit. , p.65, fn.2

[21]:

Kātyāyana Śrautasūtra ,10.1.14.

[22]:

Ibid.,10.1.15.

[23]:

Ibid.,10.1.17.

[24]:

Vidyadhar Sharma on ibid.,10.1.18.

[25]:

Śatapatha Brāhmaṇa, 14.3.1.29; cf., sapravargye dadhigharmaḥ/ Kātyāyana Śrautasūtra ,10.1.18-19.

[26]:

Kātyāyana Śrautasūtra ,10.1.22-25.

[27]:

Ibid.,10.2.1-3.

[28]:

cf., atha pratiparetya gārhapatyaṃ dākṣiṇāni juhoti/ Śatapatha Brāhmaṇa, 4.3.4.6; ibid., 4.3.4.3

[29]:

Kātyāyana Śrautasūtra ,10.2.4.

[30]:

Ibid.,4.3.4.6, 8-9.

[31]:

Kātyāyana Śrautasūtra ,10.2.4.

[32]:

F. Max Muller (ed.), Julius Eggeling(eng.trans.), op.cit., Part. 2, Books 3&4, p.341, fn.2.

[33]:

Śatapatha Brāhmaṇa , 4.3.4.9-10; Kātyāyana Śrautasūtra ,10.2.5.

[34]:

Vājasaneyi Saṃhitā , 7.41-42.

[35]:

cf., athāgnīdhre dve vaikāṃ vā juhoti/, sa juhoti-agni…/, sa juhoti ayaṃ/ Śatapatha Brāhmaṇa, 4.3.4.11-13; Kātyāyana Śrautasūtra , 10.2.6

[36]:

Vājasaneyi Saṃhitā , 7.43.

[37]:

cf., atha yadyaśvaṃ yuktaṃ vā’yuktaṃ vā dāsyan syāt-atha dvitīyāṃ juhuyāt-yadyu na nādriyeta/ Śatapatha Brāhmaṇa, 4.3.4.12; Kātyāyana Śrautasūtra ,10.2.7.

[38]:

Vājasaneyi Saṃhitā , 7.44.

[39]:

cf., catasro vai dakṣiṇāḥ hiraṇyaṃ, gauḥ, vāsaḥ, aśvaḥ/ Śatapatha Brāhmaṇa, 4.3.4.7.

[40]:

cf., vāsohiraṇye dadāti/ Kātyāyana Śrautasūtra ,10.2.8.

[41]:

Śatapatha Brāhmaṇa , 4.3.4.14-16; Kātyāyana Śrautasūtra ,10.2.9.

[42]:

Vājasaneyi Saṃhitā , 7.45(a)

[43]:

Kātyāyana Śrautasūtra ,10.2.10-12.

[44]:

cf., dānantveṣāṃ puruṣasaṃskārāya na dākṣiṇyāya/ manthaudanādisaṃskṛtāḥ puruṣāḥ karmānuṣṭhā syanti iti/ Karka on ibid., 10.2.11.

[45]:

Kātyāyana Śrautasūtra ,10.2.13-15.

[46]:

cf., atha sado’bhyaiti…/, atha sadaḥ prekṣate…/ Śatapatha Brāhmaṇa, 4.3.4.17-18; Kātyāyana Śrautasūtra ,10.2.16-17.

[47]:

Vājasaneyi Saṃhitā , 7.45(b&c)

[48]:

cf., atha hiraṇyamādāyāgnīdhramabhyaiti…/, athaivamupasadyāgnīdhe hiraṇyaṃ dadāti…/ Śatapatha Brāhmaṇa, 4.3.4.19-20; Kātyāyana Śrautasūtra , 10.2.18-19.

[49]:

Vājasaneyi Saṃhitā , 7.46(a &b)

[50]:

Śatapatha Brāhmaṇa , 4.3.4.20.

[51]:

Kātyāyana Śrautasūtra ,10.2.21-23; Karka on 10.2.23.

[52]:

Ibid.,10.2.24.

[53]:

Śatapatha Brāhmaṇa , 4.3.4.22; Kātyāyana Śrautasūtra , 10.2.25-26,31,37

[54]:

Śatapatha Brāhmaṇa , 4.3.4.28-32.

[55]:

Vājasaneyi Saṃhitā , 7. 47 (a,b,c,d) -48.

[56]:

Kātyāyana Śrautasūtra ,10.2.27-29; Karka on ibid.,10.2.27.

[57]:

Ibid.,10.2.30, 32-35.

[58]:

Taittirīya Saṃhitā,1.5.1.2.

[59]:

cf., patnī ca dadāti/ Kātyāyana Śrautasūtra ,10.2.36.

[60]:

Śatapatha Brāhmaṇa , 4.3.4.23; Kātyāyana Śrautasūtra , 10.3.1-2.

[61]:

cf., ataḥ paraṃ prasarpakebhyo na deyam/ Vidyadhar Sharma on Kātyāyana Śrautasūtra , 10.3.2.

[62]:

Śatapatha Brāhmaṇa , 4.3.3.14, 9

[63]:

_{Vājasaneyi Saṃhitā , 7.36}(a,b)

[64]:

cf., marutvantamityeṣa dvitīyamarutvatīyagrahanasya mantraḥ…/, upayāmetyādinā mantreṇa tṛtīyaṃ marutvatīyaṃ gṛhṇīyāt/ Sāyaṇa on Śatapatha Brāhmaṇa, 4.3.3.14.

[65]:

Kātyāyana Śrautasūtra , 10.3.3-8

[66]:

cf., enaṃ grahaṃ pratiprasthātā/ Karka on ibid., 10.3.4.

[67]:

Cinnasvamishastri, Pattabhiramashastri (ed.), op.cit. , p.67.

[68]:

Śatapatha Brāhmaṇa , 4.3.3.15-18.

[69]:

Kātyāyana Śrautasūtra ,10.3.11.

[70]:

Thite, op.cit, Vol. 1, p.405 under sūtra 10.3.10,

[71]:

Vājasaneyi Saṃhitā , 7.39(a)

[72]:

Śatapatha Brāhmaṇa , 4.3.3.18.

[73]:

VS , 7.39(b)

[74]:

Śatapatha Brāhmaṇa , 4.3.3.19.

[75]:

Sāyaṇa on ibid.,4.3.3.19.

[76]:

Kātyāyana Śrautasūtra ,10.3.12.

[77]:

Cinnasvamishastri, Pattabhiramashastri(ed.), op.cit., p.67

[78]:

Kātyāyana Śrautasūtra ,10.3.21.

[79]:

Ibid.,10.3.22-23.

[80]:

As stated by Thite, this formula belongs to the Atharvaveda(Atharva Veda , 6.47.3.), op.cit., Vol.1,p.407 under sūtra 10. 3.21

[81]:

Kātyāyana Śrautasūtra ,10.3.24.

[82]:

Sāyaṇa on Śatapatha Brāhmaṇa, 4.3.5.1.