Part 5.5: Third Soma pressing (tṛtīya-savana)

[Full title: Rites Performed on the Fifth Day: (e) Third Soma pressing (tṛtīya-savana)]

The third soma pressing of the Agniṣṭoma Somayāga formally begins with the rite of the āditya cup. Before proceeding with this rite the Adhvaryu calls upon the sacrificer in to the havirdhāna shed. The Adhvaryu, along with the sacrificer, Āgnīdhra, Pratiprasthātṛ, Unnetṛ and the other follower i.e., the wife of the sacrificer enters the havirdhāna shed.^[1] Kātyāyana adds here that the wife of the sacrificer enters by the western door of the shed.^[2] From this it can be said that others entered by the front door. In the morning soma pressing while the Adhvaryu is about to offer the dvidevatya cups, the Pratiprasthātṛ too scoops soma juice from the droṇakalaśa with the help of the āditya vessel by uttering prescribed formula. He makes a libation of the soma after the offering made by the Adhvaryu. After the offering of the dvidevatya cups the Pratiprasthātṛ also pours the remaining soma juice into the āditya pot and he does it after the offering of each of the dvidevatya cups.^[3] In the third pressing, the Adhvaryu having entered the havirdhāna shed and having closed both the doors of the shed, takes the āditya vessel and the āditya pot where the Pratiprasthātṛ has poured the remnants in the morning soma pressing. Having taken the āditya vessel and holding the āditya sthālī over the pūtabhṛt, the Adhvaryu fills up the āditya cup. He fills up the cup in such a way so that no soma drops may fall on the ground.^[4]

Here he utters the following yajuṣ formula—

kadācana starīrasi nendra saścasi dāśuṣe/ upopennu maghavan bhūya innu te dānaṃ devasya pṛcyata ādityebhyastvā/^[5]

From the last part of the formula,it is clear that the cup is scooped for Āditya. Mahīdhara states that in the formula by the name Indra, Āditya is worshipped.^[6] Having set aside the cup for a moment from being filled with juice, the Adhvaryu again fills the cup with soma for a second time by uttering yajuṣ formula.^[7]

The formula is as follows—

kadācana prayucchasyubhe nipāsi janmanī/turīyāditya savanaṃ ta indriyamātasthāvamṛtaṃ divyāditye bhyastvā//^[8]

Thereafter, the Adhvaryu mixes curds with the soma contained in the cup.^[9] The Adhvaryu should takes the curds in the gap between the scoopings of the soma for the āditya cup.^[10]

While taking the curd, the Adhvaryu utters the following yajuṣ formula—

yajño devānāṃ pratyeti sumnamādityāso bhavatā maḍayantaḥ/ ā vo’rvācī sumatirvavṛtyādaṃ hościdyā varivovittarāsadādityebhyas tvā//^[11]

The act of mixing the curds with the soma juice should be done by the upāṃśusavana stone uttering a prescribed formula^[12]

The formula runs as follows—

vivasvannādityaiṣa te somapīthastasminmatsva/^[13]

After having mixed the soma and curds by the upāṃśusavana stone, and after having taken the stone back, the Adhvaryu deposits the stone in the hand of the Unnetṛ and directs him to put the pressing stones either in the ādhavanīya pitcher or in the goblets. Having poured the soma in the ādhavanīya or in the goblet, the soma pressing stones are put in it and then these are placed in their designated place.^[14] Karka in his commentary on Kātyāyana Śrautasūtra, mentions that their place is adhiṣavaṇa carma.^[15] Till this moment, the doors of the havirdhāna shed are kept closed. Hereafter, the doors are opened. Then the Adhvaryu goes out from the shed with the āditya cup.^[16] Kātyāyana states that he goes out after having screened the āditya cup either by his hand or by the āditya pot.^[17] Having directed the Maitrāvaruṇa to direct the Hotṛ for reciting the anuvākyā for the Ādityas , the Adhvaryu offers the āditya cup after the utterance of vaṣaṭ and after the offering, he gives the remnant of the āditya cup as well as that of the āditya pot to the Pratiprasthātṛ.^[18] The Śatapatha Brāhmaṇa mentions that after having completed the rite of midday soma pressing, the rite of offering of the āditya cup should be finished before the third soma pressing,^[19] hence, Kātyāyana mentions that the rite of creeping(prasarpaṇa)for the third pressing should be done at this juncture.^[20]

It has been mentioned that during the first soma pressing, a soma stalk (aṃśu)is preserved for the third pressing.Vidyadhar in his commentary on Kātyāyana Śrautasūtra states that it is preserved in the upāṃśugraha.^[21] In the third soma pressing, the soma pressers press that aṃśu i.e ., the soma stalk by mixing it with the already crushed stalks of soma. But, the pressers do not pour water during the pressing. Vidyadhar states that the Pratiprasthātṛ, Nestṛ and Unnetṛ pound the aṃśu along with the crushed stalks contained in the āgrayaṇa pot and those contained in the upāṃśu vessel. After having pressed the soma stalks the stalks and the pressed out juice are poured into the ādhavanīya pitcher. Kātyāyana states that the priests may or may not perform the pressing in three Paryāyas as it is done in the other two pressings^[22] The Śatapatha Brāhmaṇa mentions that the third soma pressing is nirdhīta śukra i.e., it is devoid of pure soma. Hence, the soma of the third soma pressing should not be touched.^[23] As pointed out by Kātyāyana, in the third soma pressing, the soma is purified in the pūtabhṛt.On the other hand, the crushed soma stalks are placed in the ādhavanīya pitcher at the time of chanting the ārbhava pavamāna stotra.^[24] As the Śatapatha Brāhmaṇa prohibits the offering of milk mess in the second and third soma pressings, hence, Kātyāyana states that the savanīya offerings of the third pressing related to the sacrificial bread is without milk mess. The Āgnīdhra makes ready these offerings leaving out the milk-mess. Moreover, with the savanīya offerings, there are two additional offerings which contain a pap for the god Soma and a bread cooked on one potsherd for Varuṇa.^[25] Karka mentions that these are offered by the Āgnīdhra.^[26]

In addition to this comes the rite related to the āgrayaṇa cup. The Adhvaryu having offered the āditya cup comes back to the havirdhāna shed and takes the āgrayaṇa pot which has already been filled with juice and placed on the mound. A fringed strainer is placed on the pūtabhṛt and through it, the Adhvaryu pours the content of the āgrayaṇa pot. Furthermore, the Pratiprasthātṛ who is with the remnants of the āditya pot and the āditya cup pours these remnants over the strainer. On the otherhand, the Unnetṛ pours the soma from the ādhavanīya using a goblet or the udañcana vessel. Thus from these four streams of the soma, the Adhvaryu fills up the āgrayaṇa cup.^[27] The Śatapatha Brāhmaṇa does not clearly says who puts the strainer. Sāyaṇa states that the chanters put the strainer over the pūtabhṛt and Eggeling mentions that the āgrayaṇa soma has already been drawn into the āgrayaṇasthālī and is placed in the center of the mound. It is now poured from the bowl into some other vessel and thence through a straining cloth into the pūtabhṛt.^[28] Then the Adhvaryu pours āśira into the pūtabhṛt with prescribed formula.^[29]

The formula is as follows—

āśīrma urjamutasuprajāstvamiṣaṃ dadhātu draviṇaṃ suvarcasam/ sañjayan kṣetrāṇi sahasā’hamindra kṛṇvāno’nyānadharāntsapatnān//^[30]

The word āśira means sour milk which has been stirred by the Āgnīdhra at the command of the Adhvaryu.^[31] Kane opines that in the āgnīdhrīya shed, the wife of the sacrifice prepares āśir i.e., mixer of milk and soma juice by chursing and then she enters the havirdhāna shed by the west door. The sacrificer enters by the eastern door and pours āśira into the pūtabhṛt with his wife.^[32] Then comes the formal rite of glancing the content of the pūtabhṛt by the wife of the sacrificer by uttering prescribed formula.^[33]

The formula runs as follows—

śradasmai naro vacase dadhātana yadāśīrdā dampatī vāmamaśnutaḥ/ pumānputro jāyate vindate vasvadhā viśvāhārapa edhate gṛhe//^[34]

The Adhvaryu and the other priests exit from the havirdhāna shed touching each other from behind as it is done in the midday soma pressing. He continues the additional rites and sometime issues direction to the Āgnīdhra or so on when ritualistic necessity appears^[35] The Adhvaryu continues his duty up to the rites related to the offering of the savanīya sacrificial bread and up to the rite of eating of idā(remnant of oblation ) of the third soma pressing. He thereafter makes libation known as prasthita i.e., brought forward with the help of goblets.^[36] In the third soma pressing, the Adhvaryu makes this libation with the Hotṛ’s goblet which belongs to Ṛbhu, Vibhu, Vāja, Bṛhaspati and the Viśvedevas . But, before the offering is made, he directs the Maitrāvaruṇa to direct the Hotṛ to utter the yājyā verse for the soma offering to Indra.^[37] From the commentary of Vidyadhar,^[38] it is clear that here too the goblets belonging to Hotṛ, Brahmā, Udgātṛ and the sacrificer are offered twice keeping the remnants while the other six of the ten goblets are offered only once. Like the former two soma offerings here too the rite of offering of the goblets and drinking of the remnants by the respsctive priests occur.While the priests are about to consume the idā of the savanīya sacrificial offerings, each of the priests puts a piece of the sacrificial bread in their respective goblets. But, they do not pour water in the goblets between their distribution and smelling. Thety should do it like the Pindyapitṛ Yajña.As the priests perform the sacrifice on behalf of the sacrificer, hence in the name of the forefathers of the sacrificer, they should put the sacrificial breads in their goblets. Because they too have the right to the fruit of the sacrifice.^[39]

After the consumption of the ida of the savanīya offerings, comes the rite related to the sāvitra cup. The Śatapatha Brāhmaṇa mentions that the sāvitra cup is drawn with the help of either the upāṃśupātra i.e., upāṃśu vessel or the antaryāma vessel and the cup is drawn from the āgrayaṇa pot.^[40]

During this act the Adhvaryu utters the following formula—

vāmamadya savitarvāmamu śvo divedive vāmamasmabhyaṃ sāvīḥ/ vāmasya hi kṣayasya deva bhūrerayā dhiyā vāmabhājaḥ syāma// upayāmagṛhīto’si sāvitro’si canodhāścanodhā asi cano mayi dhehi/ jinva yajñaṃ jinva yajñapatiṃ bhagāya devāya tvā savitre//^[41]

The formula too implies that the cup is to be offered to Viiśvedevā. The peculiarity of this cup is that the cup is not placed on the mound. After the filling of the sāvitra cup with soma, the Adhvaryu asks the Maitrāvaruṇa to recite the anuvākyā for Sāvitṛas and also directs him to direct the Hotṛ to utter the prescribed yājyā. As soon as the Hotṛ utters the word vaṣaṭ, he offers the cup. Here, the second vaṣaṭ is not uttered. The remnant of the sāvitra cup is not consumed. By that same cup, the Adhvaryu draws another cup known as vaiśvadeva from the pūtabhṛt. The content of the pūtabhṛt is for all the gods, He fills up the cup uttering prescribed yajuṣ formula.^[42]

The formula runs as follows—

upayāma gṛhītosi suśarmāsi supratiṣṭhāno bṛhadukṣāya namaḥ/ viśvebhyastvā devebhya/^[43]

The cup is placed on the mound and the Adhvaryu takes his seat in front of the Hotṛ facing towards the east.^[44]

Here, he utters this formula—

eṣa te yonirviśvebhyastvā devebhyaḥ/^[45]

Thereafter, comes the recitation of vaiśvadevaśastra by the Hotṛ.^[46] The Āśvalāyana Śrautasūtra states the Ṛks belonging to the vaiśvadevaśastra as well as the ṛk for the yājyā.^[47] During the time of the recitation of the vaiśvadevaśastra, while the verse ekayā ca daśabhiśca… etc. is being recited the three cups meant for the dual deities(dvidevatya)are placed on the mound after cleaning them in the mārjālīya shed.^[48] The Śatapatha Brāhmaṇa is silent regarding the person who sould place the cups on the mound. Kātyāyana states that the Pratiprasthātṛ places the cups.^[49] After having offered the vaiśvadeva cup the Camasādhvaryus make trembling the nārāśaṃsa goblets on the āhavanīya fire and then occurs the rite of partaking of the remnants of the goblets. Then comes the rite of preparation of caru i.e., rice pap to be offered to Soma . The Adhvaryu starts this rite after having completed the rite of cleaning the vessels related to the vaiśvadeva cup. Before offering the pap, the Adhvaryu makes a libation of four scoops of ghee. For this offering of ghee, he directs the Hotṛ to recite the yājyā and after the utterance of vaṣaṭ, the Adhvaryu offers offers the same into the āhavanīya fire. Then the Adhvaryu proceed to offer the caru. For this, he pours ghee into the offering spoon and thus, prepares an under layer of ghee. The Adhvaryu cuts two portions from the pap. On the cut out portions, the Adhvaryu again pours some ghee and having directed the Hotṛ to utter the prescribed yājyā verse performs the rite of offering of the pap. He offers it after the utterance of the vaṣaṭ.^[50] Kātyāyana adds here that after pouring ghee on the pap, the Adhvaryu gives it to the Udgātṛ.^[51] Here the view of Eggeling is to be noted. He states that the libations are made before and after the offering of the pap to Agni and Viṣṇu respectively. After the completion of these offerings, the Adhvaryu pours ordinary ghee on the rice pap and the pap is given to the Hotṛ. The Hotṛ smears his eyes with the ghee contained on the rice pap. The pap is then handed to the Udgātṛs for their consumption.^[52] As stated in the Śatapatha Brāhmaṇa, after the offering of the rice pap to Soma , the Adhvaryu again scoops out four portions of ghee. As per direction of the Adhvaryu, the Hotṛ utters the prescribed yājyā related to the offering of ghee. As soon as he utters the vaṣaṭ call, the Adhvaryu offers the libations. The Adhvaryu may either make both these libations or he may make only one.^[53] If he makes only one offering, the gods are Agni and Viṣṇu.^[54] Then come the rites related to the pātnīvatagraha. Before it, the Adhvaryu again takes four scoop of ghee with the help of the dipping spoon and pours it on the pracaraṇī ladle. Thereafter, by that pracaraṇī ladle, he makes libations of ghee on the Dhiṣṇyas . But, it is to be noted here that he does not pour ghee directly on the Dhiṣṇyas.

By the pracaraṇī ladle, he pours it on kindled fagots that are held over the Dhiṣṇyas . The Adhvaryu should make these libations on the Dhiṣṇyas following the order of their preparation and by uttering prescribed formula with each libation.The last libation is made on the mārjālīyadhiṣṇya. Though some ritualists want to make a second libation on the āgnīdhrīyadhiṣṇya, the Śatapatha Brāhmaṇa does not support it. The rite of scooping of soma for the pātnīvata cup occurs here. While the Adhvaryu remains busy in making libation on the Dhiṣṇyas , the Pratiprasthātṛ draws juice for the pātnīvata cup from the āgrayaṇa pot.^[55]

Here he utters the following formula—

upayāmagṛhītosi bṛhaspatisutasya deva soma ta indorindriyāvataḥ patnīvato grahān2//ṛdhyāsam/^[56]

According to Chitrabhanu, the word pātnīvata refers to a post as well as a cup into which soma is poured for Agni and divine wives.^[57]

The Adhvaryu mixes the content of the pātnīvata cup with the remnant of ghee of the pracaraṇī ladle with a prescribed formula.^[58]

The formula runs as follows—

ahaṃ parastādahamavastādyadantarikṣaṃ tadu me pitābhūt/ahaṃ sūryamubhayato dadarśāhaṃ devānāṃ paramaṃ guhā yat/^[59]

The Adhvaryu takes the cup from Pratiprasthātṛ and directs the Āgnīdhra to utter the prescribed yājyā verse for the pātnīvata offering . Then he offers the cup in the northern part of the āhavanīya fire by uttering prescribed formula.^[60]

The formula runs as follows—

agnā3// i patnīvansajūrdevena tvaṣṭā somaṃ piva svāhā//^[61]

Thereafter the Adhvaryu issues directions to the Āgnīdhra to sit on the lap of the Neṣṭṛ.He also asks Neṣṭṛ to direct the wife of the sacrificer to proceed towards the Udgātṛ so that she may exchange her looks with him.The Adhvaryu then directs the Unnetṛ for filling up the goblet belonging to Hotṛ with leaving any remnant.Accordingly, being directed by the Adhvaryu, the Āgnīdhra sits in the lap of the Neṣṭṛ holding the pātnīvata cup.^[62] The Adhvaryu brings the remnant to the āgnīdhrīya shed. Kātyāyana states that the consumption of the remnant of the pātnīvata cup may take place either in the āgnīdhrīya shed or in the sadas. The later option is given because the Āgnīdhra has already brought it to the sadas where he sits on the lap of the Neṣṭṛ.^[63] The Āgnīdhra consumes the remnants. Vidyadhar mentions that first, the Adhvaryu consumes it and then the Āgnīdhra.^[64] After the partaking of the remnant of the pātnīvata cup, the cup is washed in the mārjālīya shed .The Āgnīdhra puts the cup on the mound.^[65] Being directed by the Adhvaryu, the Unnetṛ fills up the Hotṛ’s goblet. The Adhvaryu touches that goblet by two stalks of grass and gives signal to the sāman chanters to sing the sāman yajñāyajñā… etc, which is the agniṣṭomastotra.^[66] It contains the Ṛks 6.48.1 and 2.^[67] The Tāṇḍyamahābrāhmaṇa states that during this time, the Udgātṛ priest covers his head.^[68] Kātyāyana too states this as an optional practice for the Adhvaryu.^[69] After the stotra the prescribed śastra i.e ., the āgnimārutaśastra is uttered by the respective priest. The Neṣṭṛ as directed by the Adhvaryu, leads the wife of the sacrificer to the sadas where she is given a seat in the northern side of the Udgātṛ. Inside the sadas, as per Adhvryu’s direction the Neṣṭṛ extends his duty up to the exchange of glance between the Udgātṛ and the wife of the sacrificer.^[70]

During this time the wife of the sacrificer utters the following formula—

prajāpatirvṛṣāsi retodhā reto mayi dhehi prajāpateste vṛṣṇo retodhaso retodhāmaśīya//^[71]

The Kātyāyana Śrautasūtra mentions that after this rite of looking at the Udgātṛ, the wife of the sacrificer pours the pānnejanī water on her right thigh by lifting her cloth. She leaves the sadas for her śālā being permitted by the Udgātṛ or he gives her signal to leave by looking at her thrice.^[72] The Hotṛ utters the āgnimārutaśastra and while he is reciting the verse viz., evāna indro maghavā… etc, the content of the dhruva cup is poured into the goblet belonging to the Hotṛ by uttering a prescribed formula.^[73]

The formula runs as follows—

dhruvaṃ dhruveṇa manasā vācā somamavanayāmi/ athā na indra idviśo’sapatnāḥ samanasaskarat/^[74]

Cinnasvami states that while the last verse of the śastra is being recited the Pratiprasthātṛ pours the content of the dhruva cup into the Hotṛ’s goblet. Then the Adhvaryu takes this goblet while the other goblets are taken by the Camasādhvaryus and finally all these are offered into the fires. Here the deities are Agni,Vaiśvānara and the Maruts. After the offering of the goblets, the rite of consumption of remnants takes place.^[75] The scooping of soma for the vaiśvānara cup has been mentioned optionally with the dhruva cup. If the vaiśvānara cup is filled with juice, during the time of offering it is poured into the sacrificer’s goblet.^[76] Then follows the additional rites related to savanīya animal sacrifice. Kātyāyana states that after having completed the rite of cleaning the vaiśvānara cup, the rite related to anuyāja offering is performed.^[77] Vidyadhar mentions that on the completion of the āgnimārutaśastra and the offering and consumption of the remnant of vaiśvāṇara cup and of the goblets, the rite related to anuyāja offering of savanīya animal sacrifice is performed.^[78]

In addition to this, comes the rite related to the hāriyojana cup. The Adhvaryu scoops soma for the hāriyojana cup.^[79] The hāriyojana cup contains soma juice meant for a libation in order to ritually yoke the horses of Indra for his departure from the sacrifice.^[80] As stated in the Kātyāyana Śrautasūtra, after having completed the rite of anuyāja offerings the Adhvaryu makes ready the hāriyojana cup by pouring soma juice from the āgrayaṇasthālī into the droṇakalaśa.^[81] During this rite, the following formula is uttered-upayāma gṛhītosi harirasi hāriyojano haribhyāṃ tvā/^[82] The hāriyojana cup is scooped by the Unnetṛ.^[83] Then the Adhvaryu mixes parched grains with the soma juice in the droṇakalaśa.^[84] Here he utters this formula-hayordhānāḥ stha sahasomā indrāya/^[85] The Unnetṛ keeps the droṇakalaśa on his head and directs to Maitrāvaruṇa to utter the anuvākyā and to Hotṛ to recite the yājyā for the offering of the hāriyojana cup. After the utterance of vaṣaṭ, the cup is offered to Indra . Having offered the soma juice , the parched grains are taken back and the priests divide these among them for consumption. The droṇakalaśa is additional vessel which does not belong exclusively to any one. All the priests along with the sacrificer have their shares in the remnant of the droṇakalaśa. They consume their respective parts of the parchad grains, but not by chewing them. The system of consumption is called prāṇabhakṣya i.e., by means of smelling the grains by uttering prescribed formula. Having consumed the parched grains in this manner they do not put the grains in the fire, but these are placed on the uttaravedī.^[86]

During the consumption, the following formula is uttered—

yaste asvasanirbhakṣo yo gosanistasya ta iṣṭayajuṣaḥ stutastomasya śastokthasyopahūta syopahūto bhakṣyāmi //^[87]

Sāyaṇa too states that the parched grains are given to the priests in the uttaravedī.^[88] Karka however mentions that though the parched grains are divided among the priests in the uttaravedī, the consumption should be done in the sadas.^[89] Then as stated by Kātyāyana, the priests offer Yūpaśakalas in the āhavanīya fire uttering one prescribed yajuṣ formula with each.^[90] Mahīdhara in his commentary on the Vājasaneyī Saṃhitā too states that all the priests offer six pieces of Yūpaśakalas each of them uttering prescribed yajuṣ formula dedicated to Agni.^[91]

All these formulae have been mentioned in the Vājasaneyī Saṃhitā as follows—

devakṛtasyainaso’vayajanamasimanuṣyakṛtasyainaso’vayajanamasi pitṛkṛtasyainaso’vayajanamasyātmakṛtasyainaso’vayajanamasyenasa enaso’vayajanamasi/ yaccāhameno vidvāṃścakāra yaccāvidvāṃstasya sarvasainaso’vayaanamasi//^[92]

From the formulae it can be gathered that this rite is performed by the priests in order to expiate themselves for commitment of mistakes. Then comes the rite of formal touching of water by the priests. For this rite vessels filled with water are kept ready. They do this uttering prescribed yajuṣ formula. Having touched the water, they again touch their faces. Kātyāyana adds here that the vessels are kept ready to the west of the cātvāla and before touching the respective vessels of water, fresh kuśa grass are placed on them.^[93] Eggeling mentions that the ten Camasins touch their cups of water. The cups are arranged to the west of the cātvāla pit by arranging them from the south to north. The priests who donot have their own goblets touch the nearest goblet.^[94]

The priests touch the goblets uttering this yajuṣ formula—

saṃ varcasā payasā saṃtanūbhiraganmahi manasā saṃśivena/ tvaṭā sudatro vidadhātu rāyo’numārṣṭu tanvo yadviliṣṭam/^[95]

After this as stated by Kātyāyana, all the priests partake curds inside the āgnīdhrīya shed each of them uttering a yajuṣ formula.^[96]

The formula runs as follows—

dadhikrāvṇo akāriṣaṃ jiṣṇoraśvasya vājinaḥ/surabhi no mukhā karatpra ṇa āyūṃṣi tāriṣat//^[97]

On the day of soma pressing the rite called Patnīsaṃyāja is considered as a part of this particular day and hence it should be performed like the animal sacrifice by offering the tail of the animal.^[98] Then follows the rite called samistayajuṣ^[99]. Chitrabhanu states that this rite indicates the completion of a sacrifice.^[100] The Śatapatha Brāhmaṇa mentions that the rite is called so because here all the gods are worshipped together through offering (sam iṣṭāḥ) and by uttering nine yajuṣ formulae with each offering. The rite samiṣṭayajuḥ marks the end of the sacrifice, hence, after performing this rite, the priests along with the sacrificer proceed to the cātvāla pit taking all the vessels connected with the soma.^[101] The black deer horn and the girdle of the sacrificer are put in the cātvāla with prescribed formula.^[102] The formula is māhirbhṛrmā pṛdākuḥ/^[103] Kātyāyana states that the materials to be carried to the cātvāla are the throne seat i.e., the somāsandī made of udumbara and all the other utensils, vessels etc connected with the soma. The Pratiprasthātṛ puts the stick used for scratching by the wife of the sacrificer during the consecration ceremony as well as her girdle in the cātvāla without uttering any mantra.^[104] As the Pratiprasthātṛ throws the stick and the girdle of the wife of the sacrificer, so it is clear that the Adhvaryu throws the black deer horn and the girdle of the sacrificer in to the cātvāla. Vidyadhar mentions that the materials which are carried to the cātvāla are for the Avabhṛtha Iṣṭi i.e., the purificatory rite.^[105] Then the sacrificer is guided by the Adhvaryu to utter a yajuṣ formula.^[106]

The formula runs as follows—

uruṃ hi rājā varuṇaścakāra sūryāya panthāmanvetavā u/ apade pādā pratidhātave’karutāpavaktā hṛdayāvidhaścit/^[107]

Footnotes and references:

[1]:

cf., … ehi yajamāna iti/, te samprapadyante-adhvaryuśca, yajamānaśca, āgnīdhraśca, pratiprasthātā ca, unnetā/ atha yo’nyaḥ paricaro bhavati/ Śatapatha Brāhmaṇa, 4.3.5.8-9.

[2]:

Kātyāyana Śrautasūtra ,10.4.1-2.

[3]:

Śatapatha Brāhmaṇa , 4.3.5.6; Kātyāyana Śrautasūtra ,9.9.12, 17.

[4]:

Śatapatha Brāhmaṇa , 4.3.5.9-10; Kātyāyana Śrautasūtra ,10.4.3.

[5]:

Vājasaneyi Saṃhitā , 8.2.

[6]:

Mahīdhara on Vājasaneyi Saṃhitā , 8.2

[7]:

cf., athāpagṛhya punarānayati “kadā…”/ Śatapatha Brāhmaṇa, 4.3.5.12; Kātyāyana Śrautasūtra ,10.4.4.

[8]:

Vājasaneyi Saṃhitā , 8.3.

[9]:

cf., atha dadhi gṛhṇāti/ Śatapatha Brāhmaṇa,4.3.5.13-15; Kātyāyana Śrautasūtra ,10.4.5

[10]:

cf., …madhyata…madhyāsthane/…kadācana ityādimantradvyasādhye dve grahaṇe,tayormadhye dadhi gṛhṇīyāt/ Sāyaṇa on Śatapatha Brāhmaṇa,4.3.5.13

[11]:

Vājasaneyi Saṃhitā , 8.4.

[12]:

cf., tamupāṃśusavanena mekṣayati/ Śatapatha Brāhmaṇa, 4.3.5.16; Kātyāyana Śrautasūtra ,10.4.6.

[13]:

_{Vājasaneyi Saṃhitā , 8.5}(a)

[14]:

Śatapatha Brāhmaṇa , 4.3.5.18-19; Kātyāyana Śrautasūtra ,10.4.7.8.

[15]:

cf., tatsthānaṃ cādhiṣavaṇayorupari/ Karka on 10.4.8.

[16]:

Śatapatha Brāhmaṇa , 4.3.5.19-20.

[17]:

Kātyāyana Śrautasūtra ,10.4.9.

[18]:

Śatapatha Brāhmaṇa , 4.3.5.20; Kātyāyana Śrautasūtra , 10.4.10-11.

[19]:

Śatapatha Brāhmaṇa , 4.3.5.2, 8

[20]:

Kātyāyana Śrautasūtra ,10.4.12.

[21]:

Vidyadhar Sharma on Kātyāyana Śrautasūtra ,9.4.36.

[22]:

Kātyāyana Śrautasūtra ,10.3.13-15.

[23]:

Śatapatha Brāhmaṇa , 4.3.3.19, 5.17.

[24]:

Kātyāyana Śrautasūtra ,10.3.17-18.

[25]:

Kātyāyana Śrautasūtra ,10.3.19-20.

[26]:

Karka on ibid.,10.3.20.

[27]:

Śatapatha Brāhmaṇa , 4.3.5.21-22; Kātyāyana Śrautasūtra , 10.5.1-4.

[28]:

cf., tṛtīyasavanārthābhiṣavānantaraṃ pūtabhṛta upari udaṅmukhāñcalaṃ pavitraṃ pavanārthaṃ vitanvanti vistārayanti udgātāraḥ/ Sāyaṇa on Śatapatha Brāhmaṇa, 4.3.5.21; F. Max Muller (ed.), Julius Eggeling(eng.trans.), op.cit., Part. 2, Books 3&4,p.355, fn.2

[29]:

Kātyāyana Śrautasūtra ,10.5.6.

[30]:

As stated by Thite this formula belongs to Atharva Veda, 2.29.3, op.cit., p.411 under sūtra 10.5.3

[31]:

cf., adhvaryuḥ pūtabhṛti āśiramāsiñcet/ agnīdāśiraṃ vinaya iti preṣitena agnīdhā mathitaṃ dadhi āśiramucyate/ Vidyadhar Sharma on Kātyāyana Śrautasūtra , 10.5.3

[32]:

P.V.Kane, op.cit.,Vol.2,Part.2 , p.1192.

[33]:

cf., śradasmai nara ityenamavekṣate patnī/ Kātyāyana Śrautasūtra , 10.5.7; patnyenaṃ pūtabhṛtaṃ paśyet/patnī vadati/ Mahīdhara on Vājasaneyi Saṃhitā , 8.5;

[34]:

Vājasaneyi Saṃhitā , 8.5(b)

[35]:

Kātyāyana Śrautasūtra10.5.8-9

[36]:

Kātyāyana Śrautasūtra ,10.5.10-12; Prasthita is soma juice brought forward for a homa, consisting of libations of soma with Camasas filled by the Unnetṛ and offered by the Camasādhvaryus on the fire at the morning soma pressing, second libation of the same is offered by pronouncing the second vaṣaṭkara by the Camasādhvayus and by the four principal priests and the Hotrakas at the midday somapressing.A third libation of the prasthita takes place in the third soma pressing. Chitrabhanu Sen, op.cit., p.92

[37]:

Kātyāyana Śrautasūtra ,10.5.13-14.

[38]:

Vidyadhar Sharma on ibid.,10.5.9.

[39]:

Kātyāyana Śrautasūtra ,10.5.15-16.

[40]:

Śatapatha Brāhmaṇa , 4.4.1.4-6; Kātyāyana Śrautasūtra ,10.5.17.

[41]:

Vājasaneyi Saṃhitā , 8.6-7.

[42]:

Śatapatha Brāhmaṇa , 4.4.1.7-8, 14; Kātyāyana Śrautasūtra ,10.6.1-2.

[43]:

Vājasaneyi Saṃhitā , 8.8(a)

[44]:

Śatapatha Brāhmaṇa , 4.4.1.14; cf., sādayati eṣa te…/ Mahīdhara on Vājasaneyi Saṃhitā , 8.8

[45]:

Vājasaneyi Saṃhitā , 8.8(b)

[46]:

Kātyāyana Śrautasūtra ,10.6.3.

[47]:

Aśv.,5.18.5-13.

[48]:

Śatapatha Brāhmaṇa , 4.4.1.15.

[49]:

Kātyāyana Śrautasūtra ,10.6.4; cf., prātaḥsavane bhakṣitānāṃ kuto dakṣiṇasya vartmani nidhāne adhvaryośca pratigare vyapṛtatvāt pratiprasthātrā vimucyante/ Sāyaṇa on Śatapatha Brāhmaṇa, 4.4.1.15.

[50]:

Śatapatha Brāhmaṇa , 4.4.2.1, 4, 5.

[51]:

Kātyāyana Śrautasūtra ,10.6.14.

[52]:

F. Max Muller (ed.), Julius Eggeling(eng.trans.), op.cit., Part. 2, Books 3&4,p.364, fn.1

[53]:

Śatapatha Brāhmaṇa , 4.4.2.6; Kātyāyana Śrautasūtra ,10.6.8-9.

[54]:

F. Max Muller (ed.), Julius Eggeling(eng.trans.), op.cit., Part. 2, Books 3&4,p.364, fn.1.

[55]:

Śatapatha Brāhmaṇa , 4.4.2.7-10, 11; Kātyāyana Śrautasūtra , 10.6.13-15.

[56]:

Vājasaneyi Saṃhitā , 8.9(a)

[57]:

Chitrabhanu Sen, op.cit., p.84; The word pātnīvata relates to the word pātnīvant i.e., the one related to the wives (of the gods), F. Max Muller (ed.), Julius Eggeling(eng.trans.), op.cit, Part. 2, Books 3&4,p.365, fn.3

[58]:

Śatapatha Brāhmaṇa , 4.4.2.13-14; Kātyāyana Śrautasūtra , 10.6.16.

[59]:

_{Vājasaneyi Saṃhitā , 8.9}(b)

[60]:

Śatapatha Brāhmaṇa , 4.4.2. 15-16; 10.6.17-18.

[61]:

Vājasaneyi Saṃhitā , 8.10(a)

[62]:

Śatapatha Brāhmaṇa , 4.4.2.17-18; Kātyāyana Śrautasūtra , 10.6.19, 22

[63]:

Kātyāyana Śrautasūtra ,10.6.22, 23.

[64]:

cf., atra prathamamadhvaryorbhakṣaṇaṃ tato’gnīdhaḥ/ Vidyadhar Sharma on ibid., 10.6.24.

[65]:

Ibid.,10.6.24.

[66]:

cf., yajñāyajñīyaṃ stotramupākaroti hotṛcamasamupaśpṛsya/ Kātyāyana Śrautasūtra ,10.7.1.

[67]:

P.V. Kane, op.cit., Vol.2, Part.2,p.1195.

[68]:

Tāṇḍya Mahābrāhmaṇa ,8.7.6-7.

[69]:

Kātyāyana Śrautasūtra ,10.7.2.

[70]:

Śatapatha Brāhmaṇa , 4.4.2.18; Kātyāyana Śrautasūtra , 10.7.3.

[71]:

Vājasaneyi Saṃhitā , 8.10(b)

[72]:

Kātyāyana Śrautasūtra ,10.7.4-5.

[73]:

Śatapatha Brāhmaṇa , 4.2.4.1, 7, 23; Kātyāyana Śrautasūtra , 10.7.6.

[74]:

Vājasaneyi Saṃhitā , 7.25(c)

[75]:

Cinnasvamishastri, Pattabhiramashastri(ed.), op.cit., p.69; Eggeling mentions that in the evening pressing, the Adhvaryu pours the soma from the dhruvasthālī into the Hotṛ’s goblet, F. Max Muller (ed.), Julius Eggeling(eng.trans.), op.cit., Part. 2, Books 3&4,p.304,fn.1

[76]:

Śatapatha Brāhmaṇa , 4.2.4.1; Kātyāyana Śrautasūtra ,10.7.8.

[77]:

Kātyāyana Śrautasūtra ,10.7.9.

[78]:

Vidyadhar Sharma on ibid.,10.7.9.

[79]:

cf., atha hāriyojaṃ gṛhṇāti/ Śatapatha Brāhmaṇa, 4.4.3.2.

[80]:

Chitrabhanu Sen, op.cit., p.124; P.V.Kane, op.cit., Vol.2,Part.2,p.1197, fn. 2628.

[81]:

Kātyāyana Śrautasūtra ,10.8.1.

[82]:

Vājasaneyi Saṃhitā 8.119(a)

[83]:

Cinnasvamishastri, Pattabhiramashastri(ed.),op.cit , p.69; P.V.Kane, op.cit., Vol.2,Part.2 , p.1197.

[84]:

cf., atha dhānāvapati…/ Śatapatha Brāhmaṇa, 4.4.3.7; Kātyāyana Śrautasūtra ,10.8.2.

[85]:

Vājasaneyi Saṃhitā , 8.11(b)

[86]:

Śatapatha Brāhmaṇa , 4.4.3.9-12; Kātyāyana Śrautasūtra ,10.8.3-7.

[87]:

Vājasaneyi Saṃhitā , 8.12.

[88]:

cf., kintūttaravedāviva dhānāḥ sarvebhyo lipsamānebhyo deyāḥ/ Sāyaṇa on Śatapatha Brāhmaṇa, 4.4.3.10.

[89]:

cf., uttaravedāvapi vilābhe sadasyeva prāṇabhakṣaḥ/ Karka on 10.8.7.

[90]:

Kātyāyana Śrautasūtra ,10.8.8.

[91]:

Mahīdhara on Vājasaneyi Saṃhitā , 8.13.

[92]:

Vājasaneyi Saṃhitā , 8.13.

[93]:

Śatapatha Brāhmaṇa , 4.4.3.13-15; Kātyāyana Śrautasūtra ,10.8.9-10.

[94]:

F. Max Muller (ed.), Julius Eggeling(eng.trans.), op.cit., Part. 2, Books 3&4,p.373, fn. 5.

[95]:

Vājasaneyi Saṃhitā , 8.14.

[96]:

Kātyāyana Śrautasūtra ,10.8.11.

[97]:

Vājasaneyi Saṃhitā , 23.32.

[98]:

Kātyāyana Śrautasūtra ,10.8.12.

[99]:

cf., tāni vā’etāni nava samiṣṭayajūṃṣi juhoti/ Śatapatha Brāhmaṇa, 4.4.4.16.

[100]:

Chitrabhanu Sen, op.cit., p.116.

[101]:

Śatapatha Brāhmaṇa , 4.4.4.3, 7-14; 5, 2; The formulae are Vājasaneyi Saṃhitā , 8.15-22.

[102]:

Śatapatha Brāhmaṇa , 4.4.5.2-3.

[103]:

Vājasaneyi Saṃhitā , 8.23(a)

[104]:

Kātyāyana Śrautasūtra ,10.8.13-16.

[105]:

Vidyadhar Sharma on Kātyāyana Śrautasūtra ,10.8.13.

[106]:

Ibid.,4.4.5.4-5; 10.8.17.

[107]:

Vājasaneyi Saṃhitā , 8.23(b)