The Agnistoma Somayaga in the Shukla Yajurveda
by Madan Haloi | 2018 | 109,416 words
This page relates 鈥楶art 2.5: The Pravargya rite鈥� of the study on the Agnistoma Somayaga as described in the Shukla Yajurveda (dealing with Vedic Rituals). The Agnistoma sacrifice (lit. 鈥減raise of Agni鈥�) connects god with men and is performed in the spring season. It is the model of all the Soma sacrifices and forms a large and complicated ceremony preceded by four preliminary ritualistic days. This thesis deals with all the details involved in the Agnistoma sacrifice.
Go directly to: Footnotes.
Part 2.5: The Pravargya rite
[Full title: Rites Performed on the Second Day: (e) Pravargya]
In addition to the 膧迟颈迟丑测别峁ａ弓颈 in the 础驳苍颈峁ａ弓辞尘补 厂辞尘补测腻驳补, come the rites called Pravargya and Upasad which are considered to be integral parts of the 础驳苍颈峁ａ弓辞尘补 厂辞尘补测腻驳补. As stated in the 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, of these two (Pravargya and Upasad), first the Pravargya is performed and then the Upasad.[1] These two rites are performed on the second, third and fourth day of the 础驳苍颈峁ａ弓辞尘补.[2] In the 础驳苍颈峁ａ弓辞尘补 if the soma pressing is done on the fifth day, then, the rites Pravargya and Upasad take place on second, 3rd and fourth day.
These two are performed twice on a day鈥�
补测补峁� ca 辫谤补惫补谤驳测补岣� p奴rv膩h峁噀 apar膩hne ca pratyupasada峁� 办腻谤测补岣�/[3].
However, the following sentence of the 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 implies that in the first sacrifice i.e., in his very first performance of 厂辞尘补测腻驳补 the sacrificer should not perform the Pravargya rite in 础驳苍颈峁ａ弓辞尘补鈥�
ta峁� na prathame yaj帽e prav峁浢眏y膩t/[4]
碍腻迟测腻测补苍补 too states it thus鈥�
na prathamayaj帽e/[5]
碍腻迟测腻测补苍补 states that in the absence of the Pravargya rite, the 础驳苍颈峁ａ弓辞尘补 ritual is to be completed with the Upasad 滨峁ａ弓颈 or alternately one may perform it鈥�
upasadeva v膩鈥�pravargye/[6]
Here Karka states that the word apravargya refers to first sacrifice and it is the first application of 厂辞尘补测腻驳补 by a man.[7] The Pravargya rite is said to be independent, not a modification of the other.[8] Karka applies the word 补辫奴谤惫补 for this rite.[9] As stated in the Aitareya 叠谤腻丑尘补峁嘺, by performing the Pravargya rite, one attains a celestial body.[10] The 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 states that the materials are placed on a black antelope skin, but on the northern part of the skin and the skin should be placed keeping its neck towards the east.[11] 碍腻迟测腻测补苍补 says that while the consecration rite is being continued, the Adhvaryu makes ready the 尘补丑腻惫墨谤补 cups. The essential materials such as clay, fossilized ant hill, clay dug up by a boar, the 辫奴迟颈办腻 grass , milk of a she goat, wild grain etc . All these are placed in the place of the 补苍迟补岣腻迟测补 peg. Again, in the northern side of these materials, a black antelope鈥檚 skins and a spade are placed.[12] The 尘补丑腻惫墨谤补 cup refers to an earthen pot in which milk for pravargya is boiled. In Pravargya there are three 尘补丑腻惫墨谤补 cups being one main and other two secondary pots kept as reserved i.e., 补辫谤补肠补谤补苍墨测补.[13] The 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 as well as the 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 mention that the spade should be of udumbara wood or 惫颈办补峁卥补迟补 having the length of an 补谤补迟峁噄 i.e., of one cubit.[14] Having taken the spade by his right hand with the prescribed formula of the 痴腻箩补蝉补苍别测墨 厂补峁僪颈迟腻 and then transferring the spade in his left hand, the Adhvaryu touches the spade and mutters a formula of the 痴腻箩补蝉补苍别测墨 厂补峁僪颈迟腻.[15]
The formula to be applied during the taking of the spade runs as follows鈥�
devasya 迟惫腻 蝉补惫颈迟耻岣� prasave鈥�艣vinorb膩hubhy膩峁� p奴峁ａ箛o hast膩bhy膩m/ 膩dade n膩rirasi//[16]
Again the formula to be muttered while touching the spade runs as follows鈥�
测耻帽箩补迟别 mana uta 测耻帽箩补迟别 dhiyo 惫颈辫谤腻 viprasya b峁沨ato vipa艣vita岣�/ vi 丑辞迟谤腻 dadhe vayun膩videka inmah墨 devasya 蝉补惫颈迟耻岣� pari峁ａ弓uti岣�/[17]
Thereafter, the Adhvaryu takes the lump of clay dug by the spade.[18] During this time, he utters the following 蹿辞谤尘耻濒补鈥�
诲别惫墨 dy膩vap峁泃hiv墨 makhasya v膩madya 艣颈谤辞 r膩dhy膩sa峁� devayajane p峁泃hivy膩岣�/ makh膩ya 迟惫腻 makhasya 迟惫腻 艣墨r峁ａ箛e/[19]
厂腻测补峁嘺 states that with this formula, he mingles the water with a lump of clay and takes the clay in accordance with the need for making the 尘补丑补惫墨谤补 pot.[20] He places the clay on the black antelope鈥檚 skin which has already been kept towards the north.[21] It has already been stated that the Adhvaryu places various materials on the black antelope鈥檚 skin and with the placement of each material, he utters separate formula of the 痴腻箩补蝉补苍别测墨 厂补峁僪颈迟腻. All these have been stated in the 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺.[22]
While he places the fossilized ant-hill, he utters this 蹿辞谤尘耻濒补鈥�
devyo bamryo bh奴tasya prathamaj膩 makhasya vo鈥檇ya 艣颈谤辞 r膩dhyasa峁� devayajane p峁泃hivy膩岣�/ makh膩ya 迟惫腻 makhasya 迟惫腻 艣墨r峁ａ箛e/,
During the time of placing the clod of clay dug up by a boar, he utters the following 蹿辞谤尘耻濒补鈥�
iyatyagra 膩s墨nmakhasya te鈥檇ya 艣颈谤辞 r膩dhy膩sa峁� devayajane p峁泃hivy膩岣�/ makh膩ya 迟惫腻 makhasya 迟惫腻 艣墨r峁ａ箛e /,
The formula to be applied for placing the 辫耻迟颈办腻 runs as follows鈥�
颈苍诲谤补蝉测补耻箩补岣� stha makhasya vo鈥檇ya 艣颈谤辞 r膩dhy膩sa峁� devayajane p峁泃hivy膩岣� / makh膩ya 迟惫腻 makhasya 迟惫腻 艣墨r峁ａ箛e/
And on the otherhand, the milk of the she-goat is placed with the following formula-makh膩ya 迟惫腻 makhasya 迟惫腻 艣墨r峁ａ箛e/[23] 碍腻迟测腻测补苍补 too states all these and he adds that the Adhvaryu places the wild grains (骋腻惫别诲丑耻办补蝉)without uttering any formula.[24] Having placed the above mentioned five materials on the antelope -skin, the Adhvaryu touches the materials with the prescribed formula.[25]
The formula runs as follows鈥�
makh膩ya 迟惫腻 makhasya 迟惫腻 艣墨r峁ａ箛e/[26]
Then the materials with the skin are taken to the north of the devayajana where a 辫补谤颈艣谤颈迟补 is prepared. It is done muttering a prescribed formula.[27] 惭补丑墨诲丑补谤补 states that 辫补谤颈艣谤颈迟补 is 辫补谤颈惫峁泃补 which is of five cubit and having equal measurement of four sides and door in the eastern part.[28] The 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 does not mention exactly who proceeds to the north with the materials. Vidyadhar states that the Adhvaryu, 笔谤补迟颈辫谤补蝉迟丑腻迟峁�, 狈别峁ａ弓峁� and the 鲍苍苍别迟峁� go to the 辫补谤颈艣谤颈迟补.[29] 碍腻迟测腻测补苍补 too has referred to the act of using a formula, but it is not clear whether the mantra is to be muttered or uttered.[30]
The formula runs as follows鈥�
praitu brahma峁spati岣� pra devye tu 蝉奴苍峁泃腻/ 补肠肠丑腻 惫墨谤补峁� 苍补谤测补峁� 辫补峁卥迟颈谤腻诲丑补蝉补峁� 诲别惫腻 测补箩帽补峁� nayantu na岣�/[31]
Having reached the 辫补谤颈艣谤颈迟补, the Adhvaryu puts the materials on a mound. Before the act of putting the materials, the preliminary rites of the digging up of the mound, sprinkling of water and spreading of pebbles on it are done.[32] During this time, the Adhvaryu applies the following formula-makh膩ya 迟惫腻 makhasya 迟惫腻 艣墨r峁ａ箛e /[33] Thereafter the Adhvaryu mixes all the materials and prepares the 尘补丑腻惫墨谤补 pot.[34] Here too, he applies the formula 尘补办丑腻测补鈥�[35] etc. in mixing the materials and in making the pot. but separately for each act. The 尘补丑腻惫墨谤补 refers is a pot in which gharma 丑补惫颈岣� etc. is boiled and heated.[36] Its hight should be one span, narrow in the middle and from that narrow part, it should be three fingers in hight.[37] 碍腻迟测腻测补苍补 clearly states that beside its span hight, the 尘补丑腻惫墨谤补 pot should be hollow, should be narrow in the middle part, a 尘别办丑补濒腻 should be bound in that part from which its high rises three fingers.[38] After having completed, the Adhvaryu touches it with the prescribed formula.[39]
惭补丑墨诲丑补谤补 mentions that Adhvaryu takes the 尘补丑腻惫墨谤补 pot at his left and he touches it with his right hand.[40] During this time, the Adhvaryu applies the following 蹿辞谤尘耻濒补鈥�
makhasya 艣颈谤辞鈥檚i/[41]
In the same way, the Adhvaryu makes two more 惭补丑腻惫墨谤补蝉 and touches these two applying same formula like the first 尘补丑腻惫墨谤补 pot. But, the formulae are utterd separately with each. After this comes the preparation of two vessels to use as milking pot known as pinvana and two 碍补辫腻濒补蝉 i.e., plates by the name 谤补耻丑颈峁嘺 and these are completed without the application of any formula.[42] 厂腻测补峁嘺 cites that the two pinvana vessels are used for milking the cow and she goat. On the other hand, the 谤补耻丑颈峁嘺 plates are used for baking the 谤补耻丑颈峁嘺 笔耻谤辞诲腻艣补蝉.[43] Though the 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 is silent regarding the size of the vessels and the plates, the 碍腻迟测腻测补苍补 mentions that the pinvana vessels should be like the sruk i.e., the offering ladle and the 谤补耻丑颈峁嘺 plates should be round.[44] Having completed all these, the remaining clay is kept aside for the rite of expiation.[45] 厂腻测补峁嘺 states that this clay is essential for remaking the 尘补丑腻惫墨谤补 pot if it breaks.[46] The polishing of the 尘补丑腻惫墨谤补 pots are made by the 驳补惫别诲丑耻办腻 grass with prescribed formulae while
Pinvanas and 搁补耻丑颈峁嘺蝉 are polished without formula.[47] 厂腻测补峁嘺 by the word 驳补惫别诲丑耻办腻 refers to 驳辞诲丑奴尘补 plants born in forest.[48]
The Adhvaryu makes smooth the 尘补丑腻惫墨谤补 pots with the following formula to be uttered with each act of smoothening鈥�
makh膩ya 迟惫腻 makhasya 迟惫腻 艣墨r峁ａ箛e/[49]
The 尘补丑腻惫墨谤补 pots are purified by fumigating them with burning horse dung.[50] According to 惭补丑墨诲丑补谤补, it is the 诲补办峁峁嘺 fire where the horse dung is inflamed[51] and on the other hand, Kane opines that the fire is 驳腻谤丑补辫补迟测补.[52]
The first 尘补丑腻惫墨谤补 is purified with the following formula鈥�
补艣惫补蝉测补 迟惫腻 v峁涐梗峁嘺岣ヅ沘kn膩 dh奴pay膩mi devayajane p峁泃hivy膩岣�/makh膩ya 迟惫腻makhasya 迟惫腻 艣墨r峁ａ箛e/[53]
The other two Mah膩viras are purified by uttering the following formula separately in each case鈥�
补艣惫补蝉测补 迟惫腻 v峁涐梗峁嘺岣� 艣akn膩 dh奴pay膩mi devayajane p峁泃hivy膩岣�/ makh膩ya 迟惫腻 makhasya 迟惫腻 艣墨r峁ａ箛e/[54]
The 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 mentions that like the former rites connected with the Pinvanas and 搁补耻丑颈峁嘺蝉, this purification is also done without formula.[55] 碍腻迟测腻测补苍补 states that the fire for purifying the 尘补丑腻惫墨谤补 should be prepared in the same way in which the fire is prepared for baking the 耻办丑腻 i.e., fire pan.[56] The fire pan is purified by the seven pieces of horse dung kindled in the 诲补办峁峁嘺 fire.[57] There after the 尘补丑腻惫墨谤补 pots are baked.
The 尘补丑腻惫墨谤补 pots are baked with the same formula and the formula runs as follows鈥�
makh膩ya 迟惫腻 makhasya 迟惫腻 艣墨r峁ａ箛e/[58]
But the Pinvanas and 搁补耻丑颈峁嘺蝉 are heated without formula.[59] The rite of baking these pots is done near the 诲补办峁峁嘺 fire by digging ahole and this rite is done by the Adhvaryu.[60] Having baked the 尘补丑腻惫墨谤补 pots, the Adhvaryu takes the pots one by one from the fire.[61]
During this time, he applies each of the following formulae viz. respectively[62],
(a) 峁沯ave 迟惫腻
(b) s膩dhave 迟惫腻 and
(c) suk峁tyai 迟惫腻.
Apart from the earthen vessel, the Pravargya rite needs some wooden implements and in order to perform the purifying rite i.e., 蝉补峁僺办腻谤补 of these, the Adhvaryu places them in the eastern side of the 驳腻谤丑补辫补迟测补 fire. Before it, he scatters 办耻艣补 grass on that place pointing with their blades towards the east. On the 办耻艣补 grass, the Adhvaryu places the vessels in pairs. First he places the 耻辫补测补尘补苍墨 tray and the 尘补丑腻惫墨谤补 pot making these into a pair, then two Par墨艣膩sas i.e., lifting trays , two Pinvanas , two 搁补耻丑颈峁嘺蝉, two Rauhi峁嘺 havan墨s i.e., ladles to be used in offering the 谤补耻丑颈峁嘺 breads. All these are placed in pairs. Apart from these, there are other vessels or instruments to be placed thereon. But, the 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 does not state the names of all these but states only the number as ten[63] and on the contrary 碍腻迟测腻测补苍补 states all these in his 艣谤补耻迟补蝉奴迟谤补. Accordingly, these are 蝉迟丑奴峁嚹� i.e., a post, mayukha, i.e., a peg, two 顿丑峁涐梗峁璱蝉 i.e., sticks for stirring the fire , two 艢补迟补尘腻苍补蝉 i.e., two pieces of gold and silver weighing hundred grains,a blade of 尘耻帽箩补 grass , twenty pieces of 惫颈办补峁卥补迟补 wood having the length of a span each, sruva, a sheaths of 尘耻帽箩补 grass , Dhavitras.i.e., leather fans, enclosing sticks, rajju and 蝉补苍诲腻苍补 i.e., a cord and a rope, 腻蝉补苍诲墨 i.e., a throne or a seat, one black antelope鈥檚 skin,hoe, gravel and other necessary things such as sphya etc.needed for making the khara(firealtar)[64] According to 厂腻测补峁嘺 , the 耻辫补测补尘补苍墨 tray is used to hold the heated 尘补丑腻惫墨谤补 pot and it is made of udumbara wood. This 耻辫补测补尘补苍墨 is attached with the first 尘补丑腻惫墨谤补 pot and made a pair. The two Par墨艣膩sas are attached with the other two 惭补丑腻惫墨谤补蝉 and thus the second pair is made. The two pinvana bowls, two 谤补耻丑颈峁嘺 plates and the two 谤补耻丑颈峁嘺 havan墨 ladles made of udumbara are made into one pair each and thus these three pairs are placed on the 办耻艣补 grass.[65] As stated by Chitrabhanu, 辫补谤墨艣腻蝉补 is a pair of tongs for raising up the pot of gharma from fire. Again, gharma refers to boiled milk of cow or she goat mixed with boiling 腻箩测补 contained in the 尘补丑腻惫墨谤补 pot. Thus, it is clear that the Par墨艣膩sas are used for lifting up the 尘补丑腻惫墨谤补 pot in which gharma is prepared. Moreover, 诲丑峁涐梗峁璱 refers to two stirring sticks held by the Adhvaryu and the 笔谤补迟颈辫谤补蝉迟丑腻迟峁� in order to separate the burning coals from the 驳腻谤丑补辫补迟测补.[66] According to Thite, 蝉迟丑奴峁嚹� i.e., the post is used for binding the cow and mayukha for binding the she-goat.[67] Cinnasvami uses the word rukma in the place of the term 艣补迟补尘腻苍补 used by 碍腻迟测腻测补苍补.[68] According to Chitrabhanu, it refers to two plates one of gold and the other of silver. Both are placed on the 尘补丑腻惫墨谤补 pot, the golden plate is placed on the 尘腻丑补惫墨谤补 and the silver plate below of the pot. Again, dhavitra refers to fans three in number made of the skin of black antelope with black and white hair for fanning the gharma.[69] The words rajju and 蝉补苍诲腻苍补 refers to ropes.
As stated by Vidyadhar, rajju is used for binding the cow and the she-goat while. 厂补苍诲腻苍补 is used for binding the feet of the cow during her milking.[70]
After the completion of the rite of purification of the 辫谤辞办峁峁嚹� water, the Adhvaryu takes it in his hand and being permitted by 叠谤补丑尘腻 priest, he sprinkles water on the first 尘补丑腻惫墨谤补 pot with one formula or he may sprinkle water on each of the 尘补丑腻惫墨谤补 pots with three different formulae.[71]
The formulae are respectively[72] 鈥�
(a)yam膩ya 迟惫腻
(b) makh膩ya 迟惫腻 and
(c) s奴ryasya 迟惫腻 tapase.
Apart from the 尘补丑腻惫墨谤补 pots, the Adhvaryu sprinkles the 辫谤辞办峁峁嚹� water on the vessels related to the gharma without formula.[73] Thereafter the 蝉迟丑奴峁嚹� is brought in through the eastern door of the 辫谤腻驳惫补峁兣沘艣腻濒腻 and is raised in the southern part so that the 贬辞迟峁� can see it.[74] Here 厂腻测补峁嘺 adds that the 蝉迟丑奴峁嚹� is placed in the southern part of the 辫谤腻肠墨苍补惫补峁兣沘 艣腻濒腻.[75] 碍腻迟测腻测补苍补 is of the opinion that both the 蝉迟丑奴峁嚹� and mayukha are brought through the eastern door and are raised in the southern side as well as within the vision of the 贬辞迟峁�[76] who sits beside the 驳腻谤丑补辫补迟测补[77].Regarding the preparation of the fire mounds (Kharas), the 艢atapaha 叠谤腻丑尘补峁嘺 states that in northern side, sands are scattered in order to prepare the fire mounds[78]. 厂腻测补峁嘺 makes it clear that in the northern side of the 驳腻谤丑补辫补迟测补, a four cornered fire mound is prepared with the sand.[79] Again 碍腻迟测腻测补苍补 puts his view that in the northern part of the 驳腻谤丑补辫补迟测补 and the 腻丑补惫补苍墨测补, two fire mounds are prepared and in the southern part, the Adhvaryu prepares the third fire mound.[80] It is to be noted here that the Pravargya rite contains a samr膩岣嵞宀醪共曰迥� i.e., an emperor throne seat apart from the r膩j腻蝉补苍诲墨 i.e., the throne for soma of the 厂辞尘补测腻驳补. In the Pravargya rite, the word 蝉补尘谤腻峁� denotes the pravargya as well as the 尘补丑腻惫墨谤补. Hence, the asandi meant for the mahavira is called samr膩岣嵞宀醪共曰迥�. On the other hand, the 腻蝉补苍诲墨 where the soma which has already been bought and placed is called r膩j腻蝉补苍诲墨.[81] The samr膩岣嵞宀醪共曰迥� should be placed in the north of the r膩j腻蝉补苍诲墨. The samr膩岣嵞宀醪共曰迥� should be of udumbara wood, shoulder-high (amsadaghna), should be decorated by the rope made of balvaja grass.[82] 碍腻迟测腻测补苍补 also has similar view and he states that on the samr膩岣嵞宀醪共曰迥� a black antelope鈥檚 skin is spread where the Adhvaryu puts the spade, the rest of the clay and the second and the third 尘补丑腻惫墨谤补 pots. The Adhvaryu may screen the pots or he may not.[83] The r膩j腻蝉补苍诲墨 is placed beside the 腻丑补惫补苍墨测补.[84] Moreover 碍腻迟测腻测补苍补 states that the supporting rites of the Pravargya may completed by a priest other than the Adhvaryu due to engagement of the Adhvaryu in other duties.[85] Vidyadhar says that the other person is not other than the 笔谤补迟颈辫谤补蝉迟丑腻迟峁� and he should perform the supporting rites such as bringing of the 蝉迟丑奴峁嚹�, mayukha, arrangement of the vessels etc.[86] As soon as the 贬辞迟峁� utters a 峁歡vedic formula viz., 补帽箩补苍迟颈鈥�[87] etc. the Adhvaryu too performs the rite of anointment of the 尘补丑腻惫墨谤补 pot with 腻箩测补.[88] 厂腻测补峁嘺 states that the first 尘补丑腻惫墨谤补 pot is anointed by taking 腻箩测补 in the sruva ladle.[89]
During this time, the Adhvaryu utters the following 测补箩耻峁� 蹿辞谤尘耻濒补鈥�
Thereafter he places the silver plate below the mound of the southern side.[91]
During this time, he recites the following 蹿辞谤尘耻濒补鈥�
p峁泃hivy膩岣� 蝉补峁僺辫峁浥沘蝉辫腻丑颈/[92]
碍腻迟测腻测补苍补 states that the Adhvaryu purifies the 腻箩测补 and then he puts the silver plate under the southern fire mound with the formula.[93] Karka states that 蝉补峁僺办腻谤补 i.e., the purification of 腻箩测补 means making a libation of full spoon (辫奴谤峁嚹乭耻迟颈).[94]
While the 贬辞迟峁� recites a verse 蝉补峁僺墨诲补蝉惫补鈥� etc.[95] the Adhvaryu kindles the 尘耻帽箩补 grass and puts them in the fire mound where the 尘补丑腻惫墨谤补 pot is placed by uttering the 测补箩耻峁� formula.[96]
He utters the following 蹿辞谤尘耻濒补鈥�
arcirasi 艣ocirasi tapo鈥檚i/[97]
碍腻迟测腻测补苍补 states that the Adhvaryu folds in the middle of the 尘耻帽箩补 grass in its mid section and thus having made them doubled, he inflames them and places them in all directions of the fire mound. On the kindled 尘耻帽箩补 grass , he places the 尘补丑腻惫墨谤补 pot after having poured ghee into it.[98] On the other hand, Cinnasvami clearly states that in the northern side of the 驳腻谤丑补辫补迟测补, having prepared a fire mound with the sands and having kindled the 尘耻帽箩补 grass in the 驳腻谤丑补辫补迟测补 fire, the fire is placed on the mound and on that fire, the 尘补丑腻惫墨谤补 pot is placed after pouring ghee into it.[99] Then, the Adhvaryu leads the sacrificer to recite a 测补箩耻峁� formula.[100]
The formula runs as follows鈥�
an膩dh峁涐梗峁� purast膩dagner膩dhipatya 膩yurmed膩岣�/ putravat墨 诲补办峁峁嘺ta indrasy膩dhipatye 辫谤补箩腻峁� me d膩岣�/ su峁d膩 pa艣c膩ddevasya savitur膩dhipatye cak峁rme d膩岣�/ 膩艣rutiruttarato dh膩tur膩dhipatye r膩yaspo峁峁� me d膩岣�/ vidh峁泃irupari峁ａ弓膩dv峁沨aspater膩dhipatya ojo me d膩//[101]
碍腻迟测腻测补苍补 here adds that during this time, the sacrificer keeps his palm above the 尘补丑腻惫墨谤补 pot.[102] 惭补丑墨诲丑补谤补 while commenting on the above mentioned 测补箩耻峁� formula has referred to this 蝉奴迟谤补 of the 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 and mentions that the Adhvaryu makes the sacrificer to recite the formula while keeping his fingers on the 尘补丑腻惫墨谤补 pot.[103] But, as stated by 碍腻迟测腻测补苍补, according to some ritualists the Adhvaryu should recite the formula by pointing towards each direction.[104] In this case, the formula is to be divided for each direction viz., east, south, west, north and the upper region . 厂腻测补峁嘺 states all these formula for each direction.[105] After this, the sacrificer by positioning himself in the southern side of the 尘补丑腻惫墨谤补, places his right hand on the ground by keeping his palm upwards.[106]
During this time, he utters the following 蹿辞谤尘耻濒补鈥�
vi艣v膩bhyo m膩 n膩峁ａ弓r膩bhyasp膩hi/[107]
Again, in the north part of the 尘补丑腻惫墨谤补, he keeping his palm touches the earth muttering a 测补箩耻峁� formula.[108]
He mutters this 蹿辞谤尘耻濒补鈥�
尘补苍辞谤补艣惫腻蝉颈/[109]
碍腻迟测腻测补苍补 too mentions it, but does not clarify whether this formula is to be uttered or muttered.[110] Then comes the placing of the 惫颈办补峁卥补迟补 woods around the 尘补丑腻惫墨谤补 pot. The Adhvaryu places thirteen pieces of 惫颈办补峁卥补迟补 woods in a spacific order.惭补丑墨诲丑补谤补 states that the Adhvaryu after scattering the ashes and the coals of the 驳腻谤丑补辫补迟测补 fire with the 顿丑峁涐梗峁璱蝉 around the 尘补丑腻惫墨谤补, places 13 pieces of 惫颈办补峁卥补迟补 woods on the ashes pointing towards the east and north.[111] As stated in the 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, the first two pieces are placed keeping their pointers towards the east and these are placed with the prescribed formula. Next two are laid pointing towards the north silently. Again, two pieces are laid pointing towards the east silently and thus, the rest is laid down silently.[112] 厂腻测补峁嘺 makes it clear that the first two pieces of wood are laid in the south and north sides of the 尘补丑腻惫墨谤补 pointing towards the east with the prescribed formula, then two pieces are placed in the front side of the 尘补丑腻惫墨谤补 pointing towards the north and these are laid silently, again two more are laid like the first two and thus alternately with and without accompanying formula thirteen woods are placed. Of these, six are laid pointing towards the east, six pointing towards the north and the thirteenth piece is placed pointing towards the south.[113]
The formula to be recited while the first two 惫颈办补峁卥补迟补 woods are placed runs as follows鈥�
Having completed this ritual, the Adhvaryu screens the 尘补丑腻惫墨谤补 pot with the suvar峁嘺艣补迟补尘腻苍补 plate i.e., the plate of gold.[115]
During this time, he utters the following 蹿辞谤尘耻濒补鈥�
In order to keep the coals placed round the 尘补丑腻惫墨谤补 pot burning, the Adhvaryu fans them three times with the help of the three Dhavitras with prescribed 测补箩耻峁� formula.[117] The formula runs as follows-madhu madhu madhu/[118] When the fire is inflamed around the pot, the Adhvaryu separates the suvar峁嘺艣补迟补尘腻苍补 plate from the 尘补丑腻惫墨谤补 pot.[119] 碍腻迟测腻测补苍补 states here that after separating the gold plate, the Adhvaryu scatters 腻箩测补 around the 尘补丑腻惫墨谤补 pot with the help of sruva by uttering the 辫谤补峁嘺惫补 i.e ., by the word om.[120] Thite states that the sound om is uttered by the 贬辞迟峁�.[121] Then two 谤补耻丑颈峁嘺 cakes are baked on fire.[122] 碍腻迟测腻测补苍补 mentions that these two cakes are made of ordinary flour and are baked silently.[123] According to 厂腻测补峁嘺, the baking is done by the priests of the Adhvaryu 驳谤辞耻辫鈥�补诲丑惫补谤测耻辫耻谤耻峁Ｄ佱弗[124] and Vidyadhar states that the 笔谤补迟颈辫谤补蝉迟丑腻迟峁� puts them on the fire.[125] Moreover, 碍腻迟测腻测补苍补 mentions that as soon as the 贬辞迟峁� utters the formula ide dvy膩v膩p峁泃hiv墨鈥� etc., the 谤补耻丑颈峁嘺 plates of the 谤补耻丑颈峁嘺 cakes are taken down from the fire and the cakes are placed on the offering ladles which have already been kept respectively in the southern and northern parts of the 腻丑补惫补苍墨测补 fire.[126] As stated by Thite, the above mentioned formula uttered by the 贬辞迟峁� belongs to the 峁欢惫别诲补 (6.112.1)[127]
In addition to this comes the rite of offering of the 谤补耻丑颈峁嘺 cakes. The breads are offered in the morning and in the evening.
The formulae for the morning and evening 谤补耻丑颈峁嘺 cakes run as follows respectively.鈥�[128]
(a) ahah ketuna jusatam sujyotirjyotisa svaha/
(b) ratrih ketuna jusatam sujyotirjyotisa svaha/
The rauhina purodasa offered in the evening belongs to Agni while that of the morning belongs to 厂奴谤测补 . By offering these two Purodasas to Agni and 厂奴谤测补 , the sacrificer is expected to attain heaven. Hence, these two deities are called 谤补耻丑颈峁嘺.[129] 碍腻迟测腻测补苍补 mentions that the rauhina cake kept in the southern part of ahavaniya is offered in the morning and that kept in the northern is offered in the evening with prescribed formula.[130] It may be noted here the view of Kane where he opines that the morning and the evening rauhina breads are offered to Day and Night respectively.[131]
The Adhvaryu for milking the cow completes the rites of taking the rajju and 蝉补苍诲腻苍补 for binding the cow to the post i.e., sthuna, binding her hinds legs, releasing the calf, separating the calf from the cow etc.[132] All these are performed with the prescribed yajus formula. Then he milks the cow in the pinvana vessel.[133]
During this time he utters the following formula of the Vajasaneyi Samhita鈥�
asvibhyam pinvasva sarasvatyai pinvasvendraya pinvasva/[134]
At the same time, he invokes the drops of milk that have fallen on the ground during the milking of the cow.[135]
He does it with the following 测补箩耻峁� 蹿辞谤尘耻濒补鈥�
sv膩hendravat sv膩hendravat sv膩hendravat/[136]
碍腻迟测腻测补苍补 states that the 笔谤补迟颈辫谤补蝉迟丑腻迟峁� binds the she goat to the peg called mayukha, but, he does it silently鈥�
From the commentary of Karka on this 蝉奴迟谤补 it can be said that the 笔谤补迟颈辫谤补蝉迟丑腻迟峁� completes all the functions related to the milking of the she-goat.[138] After having finished the act of milking the cow, the Adhvaryu proceeds towards the 驳腻谤丑补辫补迟测补 fire.[139] According to Vidyadhar, the 笔谤补迟颈辫谤补蝉迟丑腻迟峁� too goes there.[140] Then, the Adhvaryu takes the two Paris膩sas one by one with the prescribed formula.[141]
With each act of lifting, he utters the formula of following 测补箩耻峁� formulae respectively.[142] 鈥�
驳腻测补迟谤补峁� 肠丑补苍诲辞鈥檚颈/
础苍诲鈥�
迟谤补颈蝉迟耻产丑补峁� 肠丑补苍诲辞鈥檚颈/
With the Parisasas, the Adhvaryu takes the 尘补丑腻惫墨谤补 pot from the fire mound.[143]
During this time, he applies the following 测补箩耻峁� 蹿辞谤尘耻濒补鈥�
dvy膩v膩p峁泃hiv墨bhy膩峁� 迟惫腻 parig峁沨峁嚹乵i/[144]
Thereafter, having placed the 尘补丑腻惫墨谤补 on the upayamani, the milk of the she goat is poured into it.[145] 厂腻测补峁嘺 states that the 笔谤补迟颈辫谤补蝉迟丑腻迟峁� pours the milk without uttering any formula.[146] As the 尘补丑腻惫墨谤补 pot becomes very hot due to its placing on the fire for quite some time, hence, the milk of the she goat is poured into it. When the pot becomes some what cool, the Adhvaryu pours the cow milk in the 尘补丑腻惫墨谤补 pot.[147] During this time he applies the following 蹿辞谤尘耻濒补鈥�
indrasvina madhunah saraghasya gharmam pata vasavo yajata vat/[148]
The 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 as well as the 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 state that as soon as the 贬辞迟峁� utters the formula viz., 补辫苍补蝉惫补迟颈尘鈥� etc. the Adhvaryu declares that the gharma contained in the 尘补丑腻惫墨谤补 has been boiled purely.[149]
The formula uttered by the Hotr runs as follows鈥�
apnasvatimasvina vacamasme/[150]
This formula is recited while the Adhvaryu is in standing position, the other five priests and the sacrificer also follow him and worship the gharma.[151] As stated by Sayana , the six worshippers are the Hotr, Adhvaryu, Brahma, Pratiprasthatr, Agnidhra and the sacrificer himself.[152] During this time, they utter some yajus formulae of the Vajasaneyi Samhita.[153] Vidyadhar points out the formulae to be uttered in the rite of worshipping the gharma the formulae begin with garbho devanam鈥� and end with the formula ma ma himsih.[154] The wife of the sacrificer remains present at the venue till this moment with her head covered. Thereafter, the Adhvaryu makes free her head and leads her to recite a formula of the Vajasaneyi Samhita while she looks at the mahavira pot.[155]
The formula runs as follows鈥�
tvastrmantastva sapema/[156]
Thereafter comes the offering of gharma. During the pouring of milk and ghee in the mahavira pot, some drops of milk and ghee fall in the upayamani. Before making the libation of gharma, the Adhvaryu pours the content of the upayamani in the mahavira pot.[157] The formula to be uttered here runs as follows-svaha gharmaya/[158] As soon as the Hotr utters the word vasat, the Adhvaryu makes the first libation of gharma in the ahavaniya fire.[159]
He makes this libation with a yajus formula viz.,鈥�
visva asa daksinasadvisvandevanayadiha/ sv膩hak峁泃asya gharmasya madho岣� pivatama艣vin膩/[160]
From the commentaries of 鲍惫补峁璦 and 惭补丑墨诲丑补谤补, it is learnt that in the formula the 础艣惫颈苍蝉 are requested to drink the gharma offered to them.[161] The Adhvaryu makes the second libation after the utterance of the word 惫补峁峁�. This libation known as 蝉惫颈峁ａ弓补办峁泃丑辞尘补. Hence, it is offered to Agnisvi峁ａ弓ak峁泃.[162]
He makes the second libation with the following 蹿辞谤尘耻濒补鈥�
蝉惫腻丑腻gnaye yajn墨y膩ya 艣a峁� yajurbhya岣�/[163]
This second libation is made after anuvasat i.e., the second vasatkara, hence this libation is called svistakrt.[164] As stated by Cinnasvami, the deities of gharma are the Asvins and Indra.[165] On the otherhand, Kane opines that gharma is offered to Asvins, Vayu , Indra along with the gods Vasus, Rudras, Adityas, Savitr, Brhaspati and Yama.[166] As stated in the Satapatha 叠谤腻丑尘补峁嘺, after having made the two libations and having placed the mahavira pot on the mound i.e., towards the north of the ahavaniya, the Adhvaryu makes some libations by means of the vikankata woods which are known as Sakalahomas . It has also been said that after the libations, the 惫颈办补峁卥补迟补 woods are placed on the madhyama paridhi.[167] Though the Satapatha 叠谤腻丑尘补峁嘺 does not clearly mention how to make these libations, the Katyayana Srautasutra states that these libations are made with the Vikankatas by first merging them in the gharma contained in the mahavira. Each time, the Adhvaryu has to utter one yajus formula. Moreover, it has also been said that after the libations, the vikankata woods are placed on the prathamaparidhi i.e., on the first enclosing stick[168] which has been said as madhyamaparidhi in the Satapatha 叠谤腻丑尘补峁嘺.
The first, second and the third libations are made with the following formulae鈥�
svaha pusne sarase, svaha gravabhyah/
础苍诲鈥�
svaha pratiravebhyah/ respectively.[169]
The fourth libation is not made, the vikankata piece is placed under the barhis in the south of the vedi.[170]
He does it with the following 蹿辞谤尘耻濒补鈥�
svaha pitrbhya urdhabarhibhyor gharmapavabhyah/[171]
Again, the fifth and the sixth libations are made with the formulae svaha dvyavaprthivibhyam/ and svaha visvebhyo devebhyah/ respectively.[172] The seventh libation is also not made, but, by looking towards the south, the Adhvaryu gives the 惫颈办补峁卥补迟补 wood to the Pratiprasthatr who throws it to the north of the pragvamsasala.[173] During this time, the Adhvaryu utters the following 蹿辞谤尘耻濒补鈥�
svaha rudraya rudrahutaye/[174]
The Satapatha 叠谤腻丑尘补峁嘺 as well as the Katyayana Srautasutra state that altogather five pieces are offered in the fire.[175] According to Vidyadhar, these are offered in the ahavaniya fire.[176] The gharma contained in the mahavira is again poured in the upayamani.[177]
During this time, the Adhvaryu recites the following yajus 蹿辞谤尘耻濒补鈥�
After this as stated in the Satapatha 叠谤腻丑尘补峁嘺 as well as in the Katyayana Srautasutra, the Adhvaryu offers the remaining rauhina cakes.[179] From the commentary of Sayana, it is clear that here, the rauhina cakes refer to the uttara i.e., the later rauhina cakes of evening and morning. Of these two, one should be offered before milking the cow for gharma and another should be offered after completion of the gharma libations. The first i.e., the morning offering is made with the formula aham ketuna鈥� etc. and the evening offering is made with the ratrih ketuna鈥� etc.[180] Vidyadhar too state this view.[181] Having completed the libations of gharma, the Adhvaryu gives the remnants to the sacrificer contained in the upayamani and he consumes it.[182] As indicated by Katyayana, making a libation (homa)of gharma the priests along with the sacrificer consume the remnant with prescribed formula.[183]
Hence, Karka says that the priests related to gharma consume the remnant鈥�
gharmartvijo bahuvacanopadesat/[184]
They consume uttering the following yajus 蹿辞谤尘耻濒补鈥�
madhuhutamindratame agnavasyama te deva gharma namaste astu ma ma himsih/[185]
Kane however states that the sacrificer drinks remnant of gharma and the priests only smell it.[186] Thus, having completed the rites related to gharma, the performers of the rite make clean themselves on the mound built in the southern part.[187] Sayana makes it clear that on the southern mound, all the men related to Pravargya rite make themselves clean, all the vessels related to the preparation and offering of gharma such as upayamani etc. are also made clean.[188] Again, it has been optionally stated in the Satapatha 叠谤腻丑尘补峁嘺 that the rite of throwing of the vikankata woods in fire may be performed at this juncture.[189] Katyayana clearly states that it is the ucchistakhara where the upayamani tray is made clean and then the Adhvaryu places it somewhere else. Moreover, he also states that the Adhvaryu may perform the rite of throwing of the vikankata woods in the fire. The Adhvaryu keeps all the vessels on the throne seat.[190]
It has been said in the Satapatha 叠谤腻丑尘补峁嘺 that having performed the Pravargya, the Adhvaryu and his company should perform the Upasad rite. Moreover, it has also been said that on the third, sixth and twelfth upasad days, the Pravargya and Upasad are performed together and then the vessels for the next ritual are arranged separately.[191] Sayana in his commentary on the Satapatha 叠谤腻丑尘补峁嘺 clarifies that in the sacrifices having three, six and twelve upasad days, on the third, sixth and twelfth day respectively, the Adhvaryu, having performed the morning Pravargya and Upasad, should perform the evening Pravargya and Upasad jointly and then the rite called 笔谤补惫补谤驳测辞迟蝉腻诲补苍补 should be performed.[192] For this, having collected all the vessels used in the rite of preparing and offering gharma of Pravargya along with all the persons related to the rite proceed through the front part of the 辫谤腻肠墨苍补惫补峁兣沘 towards the 惫别诲墨 of the Soma sacrifice.[193]
碍腻迟测腻测补苍补 simply states it thus鈥�
upasadante pravargyots膩danam/[194]
He too holds that after the completion of the Upasad rite, the vessels used in Pravargya should be re-arranged. All the vessels related to gharma along with the 耻肠肠丑颈峁ａ弓补办丑补谤补 i.e., the additional mound are placed in the region of 补苍迟补岣腻迟测补.[195] When they all reach the 惫别诲墨, the 膧驳苍墨诲丑谤补 proceeds towards the 腻丑补惫补苍墨测补 fire and having taken three bunches of faggots, he kindles one of them in the 腻丑补惫补苍墨测补 fire. While the Agnidhra holds the burning fagot in the level of the mouth (of the enclosing stone of the fire altar i.e., parisrita), the Adhvaryu makes one libation on the fire in which the bunch has been kindled. While the Agnidhra kindles the second of the fagots and holds at the level of the navel (of the enclosing stoneof the fire altar), the Adhvaryu makes the second libation in the ahavaniya fire and he makes the third libation throwing the bunch in to the fire after taking his seat. At each libation, he utters one yajus formula.[196] The Katyayana Srautasutra too has referred to this ritual and mentions that the Adhvaryu makes the libations of clarified butter taken in four scoops which he
divides into three portions for the three libations. Regarding the third libation too, he has similar view with the Satapatha 叠谤腻丑尘补峁嘺.[197] Thite states that each offering is made at the level of the mouth, navel and knee of the sacrificer respectively.[198] As stated in the Satapatha Brahmana, in order to put away the pravargya vessels such as mahavira etc. the priests proceed to the river or a pond. Because, the pravargya vessels should be either kept away or should be left in the water. On the other hand, it has also been said that one should put the pravargya vessels in the uttaravedi.[199] Katyayana too supports this view.
But he states that the last option should be applied in case of the sacrifice where there is no rite of making the fire altar鈥�
utsadanadesam gacchantyanagna uttaravedim/[200]
The Pravargya rite is completed with the offering of dadhigharma and it is offered on the soma pressing day.[201] The Satapatha 叠谤腻丑尘补峁嘺 states that when the soma is pressed during the midday pressing, the priests proceed to perform the rite of dadhigharma i.e., offering of hot milk mixed with curds. This rite is performed by the agnihotrahavani i.e., the offering ladle by which the Agnihotra libation is made.[202] At the end of the rite, sacrificial fees are given to the priests. As stated in the Satapatha 叠谤腻丑尘补峁嘺, the golden and silver satamana plates are given to the Brahma priest as his fee, the cow of which milk is used for preparing gharma is given to the Adhvaryu, the cows from which milk is used for fast-milk of the sacrificer and his wife are given to the Hotr and the saman singers respectively.[203] Katyayana adds here that the she goat is given to the Agnidhra.[204]
Katyayana has pointed out some peculiarities of the Pravargya rite. For instance, one cannot perform the Pravargya rite in an open hall. The doors of the hall should be closed. Moreover, the wife of the sacrificer is barred from seeing the mahavira pot. Again, the person who have lacks of Vedic knowledge should not see the mahavira pot. The vessels should not be other than the ones made of udumbara. The rope to be used in this rite should be of munja grass and it should be of three fold.[205]
Footnotes and references:
[1]:
艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 , 3.4.4.1
[2]:
Chitrabhanu Sen, op.cit., p.91; P.V.Kane,op.cit, Vol.2, Part. 2,p.1147
[4]:
艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.2.2.44.
[5]:
碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.7.37; But 厂腻测补峁嘺 is of the opinion that this restriction is for the 础迟颈谤腻迟谤补蝉补峁僺迟丑腻 and not for the 础驳苍颈峁ａ弓辞尘补 厂补峁僺迟丑腻. cf., catu岣a峁僺thasya jyoti峁ａ弓omasya prathamakartavya yo鈥檛ir膩trasa峁僺tho 测补箩帽补岣� tasmin ta峁� 辫谤补惫补谤驳测补峁� na prav峁浢眏y膩t prav峁涐箖jana峁� na kury膩t/ agni峁ａ弓omasa峁僺the tu prathamayaj帽e 补测补峁� prati峁dho na bhavati/ 厂腻测补峁嘺 on 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.2.2.44.
[6]:
碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,8.2.14.
[7]:
Karka on ibid.
[8]:
P.V. Kane, op.cit, Vol.2, Part.2 , p.1148.
[10]:
Aitareya 叠谤腻丑尘补峁嘺 , 1.4.5.
[11]:
艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 , 14.1.2.1-2.
[12]:
碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.1.1-3; The word 补苍迟补岣腻迟测补 refers to a peg driven in the middle of the sacrificial ground. Chitrabhanu Sen, op.cit.,p.38. It will be discussed in the context of the construction of the maha惫别诲墨 to be prepared on the third day.
[13]:
Chitrabhanu Sen, op.cit., pp.97,98
[14]:
艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.1.2.3-6; 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.1.4; According to 厂腻测补峁嘺, aratni is length of twenty four fingers. cf., caturvi峁兣沘tya峁単ulaparimita岣� k奴rpar膩d膩rabhya kani峁ａ弓hik膩graparyanta岣� b膩hvorekade艣o鈥檙atni岣�/ 厂腻测补峁嘺 on 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.1.2.6
[15]:
艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 , 14.1.2.7-8; 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 , 26.1.4.
[16]:
痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 37.1.
[17]:
痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 37.2.
[18]:
cf., atha 尘峁泃辫颈峁囜笉补峁� parig峁沨峁嚹乼i/ 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.1.2.9; cf., m峁沝am膩datte pi峁囜笉avat 诲别惫墨 dvy膩v膩p峁泃hiv墨 iti/ 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 , 26.1.5.
[19]:
痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 37.3.
[20]:
cf., 鈥�诲别惫墨 dvy膩vap峁泃hiv墨 iti mantre峁嘺 尘峁泃辫颈峁囜笉补峁� jalena mi艣r墨k峁泃a峁� m峁泃tik膩ghana峁� g峁沨峁嚹乼i mah膩v墨r膩khyam峁涐箛maya-p膩trapary膩pta峁� sv墨kury膩t/ 厂腻测补峁嘺 on 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.1.2.9.
[21]:
cf., k峁涐梗峁嚹乯ine nidadh膩tyuttarata岣�/ 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.1.6.
[22]:
艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.1.2.10-13.
[23]:
痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 37.4, 5, 6(a)&(b) respectively.
[24]:
碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.1.7-11.
[25]:
cf., t膩n v膩 et膩n 辫补帽肠补 sa峁僢h膩r膩n sa峁僢harati/...t膩n sa峁僢h峁泃膩n abhim峁浥沘ti 尘补办丑腻测补鈥�/ 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.1.2.14; 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.1.12.
[26]:
痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 37.6(c)
[27]:
cf., athottarata岣� 辫补谤颈艣谤颈迟补峁� bhavati/ tadabhiprayanto japanti鈥�/ 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.1.2.15.
[28]:
惭补丑墨诲丑补谤补 on 痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 37.7; According to 厂腻测补峁嘺, 辫补谤颈艣谤颈迟补 is a place of which each side is covered with cloth 鈥�辫补谤颈艣谤颈迟补峁� ka峁乨ibhi岣� sarvato 惫别峁ａ弓颈迟补峁� 蝉迟丑腻苍补尘鈥�/ 厂腻测补峁嘺 on 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.1.2.15.
[29]:
Vidyadhar Sharma on 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.1.13.
[30]:
碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.1.13.
[31]:
痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 37.7(a)
[32]:
cf., atha khare 蝉腻诲补测补迟颈-makh膩ya 迟惫腻 makhasya 迟惫腻 s墨r峁ａ箛e/ 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.1.2.17; 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 , 26.1.14.
[33]:
痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 37.7(b)
[34]:
cf., atha prayaut墨 makh膩ya 迟惫腻 makhasya 迟惫腻 s墨r峁ａ箛e/ 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.1.2.17; cf., atha m峁泃pi峁囜笉amup膩d膩ya 尘补丑补惫墨谤补峁� karoti鈥�/ 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 , 26.1.15-16.
[35]:
痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 37.7(c)
[36]:
厂腻测补峁嘺 on 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 , 14.1.2.17.
[37]:
艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 , 14.1.2.17
[38]:
碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.1.16.
[39]:
cf., ta峁� ni峁ａ弓hitamabhim峁浥沘ti-makhasya 艣颈谤辞鈥檚i/ 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.1.2.17; 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.1.17.
[40]:
cf., 苍颈峁补苍苍补峁� 尘补丑腻惫墨谤补峁� v膩makarastha峁� dak峁峁噀na sp峁浥沘t墨tyartha岣�/ 惭补丑墨诲丑补谤补 on 痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 37.8.
[41]:
痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 37.8(a)
[42]:
艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 , 14.1.2.17; 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.1.19.
[43]:
厂腻测补峁嘺 on 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 , 14.1.2.17.
[44]:
cf., srukpu峁ar膩k峁泃墨 pinvane 谤补耻丑颈峁嘺kap膩le parima峁囜笉ale m峁沝amupa艣ay膩nnidadh膩ti/ 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 , 26.1.20.
[45]:
艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 , 14.1.2.18; 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 , 26.1.20.
[46]:
厂腻测补峁嘺 on 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.1.2.18.
[47]:
cf., atha 驳补惫别诲丑耻办腻bhirhinvati/,...evamitarau/迟奴峁ａ箛墨峁� pinvane 迟奴峁ａ箛墨峁�/ 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.1.2.19; 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.1.21./
[48]:
cf., 驳补惫别诲丑耻办腻 膩ra峁噛agodhum膩khy膩 o峁dhaya岣モ��/ 厂腻测补峁嘺 on 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.1.2.19.
[49]:
痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 37.8.
[50]:
cf., athain膩n dh奴payati 鈥槻古洷共共醪獠� 迟惫腻 v峁涐梗峁嘺岣� 艣akn膩 dh奴pay膩mi iti/ 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.1.2.20; 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.1.22.
[51]:
惭补丑墨诲丑补谤补 on 痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 37.9.
[52]:
P.V. Kane, op.cit., Vol.2,Part. 2, p.1148.
[53]:
痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 37.9(a)
[54]:
Ibid.,37.9(b)
[55]:
艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 , 14.1.2.20.
[56]:
cf., 耻办丑腻vadagni岣モ��/ 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.1.23.
[57]:
碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,16.4.8.
[58]:
痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 37.9(c,d,e).
[59]:
cf., athain膩n 艣rapayati/ 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.1.2.21; cf. 鈥�pradahana峁� ca makh膩yeti pratimantram/ 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.1.23.
[60]:
厂腻测补峁嘺 on 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 , 14.1.2.21-22.
[61]:
艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 , 14.1.2.22; 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.1.24.
[62]:
痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 37.10(a,b,c)
[63]:
艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 , 14.1.3.1
[64]:
碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 , 26.2.10
[65]:
厂腻测补峁嘺 on 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 , 14.1.3.1.
[66]:
Chitrabhanu Sen, op.cit., pp.83, 65, 76 respectively.
[67]:
Thite,op.cit., Vol. 2, p. 968, fns. 1&2 under 蝉奴迟谤补 26.2.10
[68]:
Cinnasvamishastri, Pattabhiramashastri (ed.),op.cit., p.55.
[69]:
Chitrabhanu Sen, op.cit., pp.103, 75 respectively.
[70]:
cf., rajju gobandhan膩rtha ajabandhan膩rtha ca/蝉补苍诲腻苍补 艣abdena dohanak膩le go岣� p膩dabandhan膩rtha 谤补箩箩耻岣�/ Vidyadhar Sharma on 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 , 26.2.21.
[71]:
艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 , 14.1.3.2-6; 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.2.11-13.
[72]:
痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 37.11(a,b,c)
[73]:
碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.2.14.
[74]:
[75]:
厂腻测补峁嘺 on 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.1.3.7.
[76]:
cf., 辫耻谤惫补测腻 诲惫腻谤腻 蝉迟丑奴峁嚹乵ayukha峁� nirh峁泃ya 诲补办峁峁嘺to nikhanati hotu岣� sandar艣ane/ 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 , 26.2.15.
[77]:
cf., 鈥�hotu岣� sandar艣ane 驳腻谤丑补辫补迟测补sam墨pe upavi艣ati 丑辞迟腻/ Vidyadhar Sharma on 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.2.29.
[79]:
厂腻测补峁嘺 on ibid.
[80]:
碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.2.16.
[81]:
厂腻测补峁嘺 on 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.1.3.8.
[82]:
艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 , 14.1.3.8-11.
[83]:
碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.2.17.
[84]:
Cinnasvamishastri, Pattabhiramashastri(ed.), op.cit. , p.54.
[86]:
Vidyadhar Sharma on 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.2.37.
[87]:
峁欢惫别诲补 厂补峁僪颈迟腻 , 5.43.7.
[88]:
艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.1.3.13.
[89]:
cf., 鈥�尘补丑腻惫墨谤补m 膩jyena sruvap奴ritena samanakti鈥�/ 厂腻测补峁嘺 on 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.1.3.13.
[90]:
痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 37.11(d)
[91]:
艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 , 14.1.3.14.
[92]:
痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 37.11(e)
[93]:
碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 , 26.2.19-20.
[94]:
cf., 蝉补峁僺办腻谤补艣ca 辫奴谤峁嚹乭耻迟颈ka岣�/ Karka on 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 , 26.2.19.
[95]:
The formula belongs to both 峁欢惫别诲补 厂补峁僪颈迟腻 , 1.36.9 & 痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 38.17
[96]:
艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 , 14.1.3.15-17.
[97]:
痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 37.11(f)
[98]:
碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.3.3-4.
[99]:
Cinnasvamishastri, Pattabhiramashastri(ed.),op.cit., p.55.
艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 , 14.1.3.19-23.
痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 37.12(a).
cf., an膩dh峁涐梗峁璭ti v膩cayati 辫谤腻诲别艣补madhyadhi dh膩rayantam/ 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.3.5.
cf., mah膩v墨roparya峁単u峁ａ弓h膩峁単ulide艣a峁� dh膩ranta峁� yajam膩namadhvaryurmantr膩n v膩cayat墨ti 蝉奴迟谤腻谤迟丑补岣�/ 惭补丑墨诲丑补谤补 on 痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 37.72.
cf., 辫谤补迟颈诲颈艣补尘别办别/ 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.3.6.
厂腻测补峁嘺 on 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.1.3.19-23.
cf., eva峁� 辫补帽肠补峁 dik峁 辫谤腻诲别艣补 kara峁嚹乶antara峁� 诲补办峁峁嘺ta岣� 尘补丑腻惫墨谤补sya 诲补办峁峁嘺de艣e utt膩nena p膩峁噄n膩 诲补办峁峁嘺hastena vi艣v膩bhya岣� iti mantre峁嘺 nihnute鈥�/ 厂腻测补峁嘺 on 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.1.3.24; 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 , 26.3.7.
痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 37.12(b)
艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 , 14.1.3.25.
痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 37.12(c)
cf., manora艣veti 辫谤腻诲别艣补muttarata岣�/ 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 , 26.3.8.
惭补丑墨诲丑补谤补 on 痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 37.13.
cf., atha vaika峁僰atua 艣akalau pari艣rayati pr膩帽cau 蝉惫腻丑腻鈥�/, 迟奴峁ａ箛墨尘uda帽cau/迟奴峁ａ箛墨峁� pr膩帽cau/ 迟奴峁ａ箛墨尘uda帽cau/ 迟奴峁ａ箛墨峁� pr膩帽cau/, 迟谤补测辞诲补艣补 sa峁僷膩dayati/ 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.1.3-26-28; 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 , 26.3.9
厂腻测补峁嘺 on 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.1.3.27.
痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 37.13(a)
cf., atha 蝉耻惫补谤峁嘺峁� hira峁噛amupari峁ａ弓膩nnidadh膩ti 诲颈惫补岣モ��/ 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.1.3.29; 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 , 26.3.10.
痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 37.13(b)
cf., atha dhavirairadhunoti/ madhu madhu iti tri岣�/ 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.1.3.30; The Dhavitras are made of black antelope鈥檚 skin connecting sticks with them. cf., k峁涐梗峁嚹乯inanirmit膩ni vyajan膩ni da峁囜笉avanti dhavatr膩ni ucyante/ 厂腻测补峁嘺 on 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.1.3.27
痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 37.13(c)
cf., sa yad膩鈥�rcirj膩yate/ atha hira峁噛am膩datte/ 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.1.3.32.
碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.4.5.
Thite, op.cit,Vol.2, p.973. fn. 2 under 蝉奴迟谤补 26.4.5
cf., 艣rapayanti 谤补耻丑颈峁嘺u/ 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.1.3.32.
cf., rauhi峁嚹乿adhi艣rayati 迟奴峁ａ箛墨峁� gr膩mapi峁ａ弓膩nam/ 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.4.6.
厂腻测补峁嘺 on 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.1.3.32.
Vidyadhar Sharma on 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.4.7.
碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.4.9.
Thite, op.cit.,Vol.2 , p.974 under 蝉奴迟谤补 26.4.9
痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 37.21(a,& b)
艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.2.1.2; cf., rohati svargam yajamano yabhyam tau rauhinau agnyadityau ahoratre鈥�/ 惭补丑墨诲丑补谤补 on 痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 37.21
碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.4.14.
P.V. Kane, op.cit., Vol. 2, Part.2, p.1148.
艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.2.1.6-10; 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.5.1-5.
艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.2.1.11-13; cf., a艣vibhy膩峁� pinvasveti pinvane dogdhi/ 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.5.6.
痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 38.4(a)
cf., atho vipruso鈥檅himantrayate鈥�/ 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.2.1.14; 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 , 26.5.7.
痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 38.4(b)
碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.5.9.
Karka on ibid.
cf., atha gahapatyasyardhamaiti/ 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.2.1.15; 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 , 26.5.12.
Vidyadhar Sharma on 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.5.11.
cf., atha saphamadatte 鈥済ayatram鈥�/ 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.2.1.16; cf., parisasavadatte gayatram chando鈥檚itipratimantram/ 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.5.13.
[??] 痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 38.6(a &b)
艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.2.1.16; 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 , 26.5.15.
痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 38.6(c)
艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 , 14.2.1.17-18; 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.5.16-17.
厂腻测补峁嘺 on 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 , 14.2.1.18.
艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 , 14.2.1.18-20; 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.5.17.
痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 38.6(d)
艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 , 14.1.3.33; 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.4.10.
痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 34.29; 峁欢惫别诲补 厂补峁僪颈迟腻 , 1.112.24.
艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 , 14.1.4-1-15; 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 , 26.4.11.
The formulae are 痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 37.14, 15, 16, 17, 18, 19 & 20.
Vidyadhar Sharma on 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.4.13.
cf., atha patnai siro鈥檖avrtya mahaviramiksamanam vacayati鈥�/ 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.1.4.16; 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.4.12-13.
痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 37.20(b).
cf., athopayamanya mahavira anayati-svaha鈥�/ 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.2.2.13, 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 , 26.6.2.
痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 38.9(b)
艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 , 14.2.2.15-16; cf., vasatkrte juhoti visva asa iti/ 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.6.4.
痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 38.10.
鲍惫补峁璦 and 惭补丑墨诲丑补谤补 on 痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 38.10.
cf., anuvasat krte juhoti/, tat svistakrtbhajanam/agnirhi svistakrt/ 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.2.2.17-18; 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.6.6.
痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 38.11.
cf., ayamanuvasatkare yo homah sa svistakrtsthaniyah/ 厂腻测补峁嘺 on 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.2.2.18.
Cinnasvamishastri, Pattabhiramashastri(ed.),op.cit., p.56.
P.V. Kane, op.cit.,Vol.2, Part. 2, p.1148.
艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.2.2.30-39;
碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.6.12-13.
痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 38.15(a&b).
艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.2.2.35; 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.6.14.
痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 38.15(c).
Ibid., 38.15.
艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 , 14.2.2.38; 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 , 26.6.15-16.
(a) 痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 38.16
cf., upasritani ca praharati/ 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 , 26.6.19.
Vidyadhar Sharma on 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.6.18.
cf., atha mahaviradupayamanyam pratyanayati svaha鈥�/ 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.2.2.40; 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 , 26.6.17.
(b) 痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 38.16
cf., atha rauhinau juhoti ahah ketuna鈥�/ 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.2.2.41; cf. rauhinam juhoti/ 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 , 26.6.18.
厂腻测补峁嘺 on 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.2.2.41.
cf., 补迟辞鈥檋ah ketuneti dvitiyam rauhinam pratarjuhoti ratririti sayam/ Vidyadhar Sharma on 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 , 26.6.17.
艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.2.2.42.
cf., agnihotravrta hutva vajinavadbhaksayanti madhu hutamiti/ 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.6.20. Here Katyayana states the verb in plural form and hence, the consumer have to be more than the one.
Karka on 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.6.20.
痴腻箩补蝉补苍别测颈 厂补峁僪颈迟腻 , 38.16.
P.V. Kane, op.cit.Vol.2, Part.2 , p.1148.
艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺, 14.2.2.43.
厂腻测补峁嘺 on 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 , 14.2.2.43.
艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 , 14.2.2.43.
碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 , 26.6.21, 24
艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 ,14.2.2.43,3.1.1
厂腻测补峁嘺 on ibid.,14.3.1.1
Ibid.,14.3.1.1
碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.7.1
Ibid.,26.7.2
艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 ,14.3.1.2-8; 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 , 26.7.2; 16.8.28
碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.7.3-4
Thite, op.cit,Vol. 2, p.983,fn.1 under 蝉奴迟谤补 26.7.3
艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 ,14.3.1.14-15
碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,14.7.8
cf., sutyadivasanustheyasyapyatra-nuvidhanam dadhigharmasya pravargyasesatvadyotanartham/ 厂腻测补峁嘺 on 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 ,14.3.1.29
cf., atha prasute dadhigharmena pracaranti/鈥adhyandine savane/agnihotrahavanya/ 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺,14.3.1.29; 碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.7.38
艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 , 14.3.1.32-35
碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 , 26.7.29
碍腻迟测腻测补苍补 艢rauta蝉奴迟谤补 ,26.2.2-7.