History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v3.c51.127.1

v3.c51.127.1

After the chanting of the Mādhyandina-pavamāna comes the rite called Dadhigharma, if the sacrificer has performed the Pravargya rite (Āśv. V. 13. 1). The pratiprasthātṛ brings curds in the ladle (sruc) made of udumbara; the curds are heated on the āgnīdhriya fire. The hotṛ when asked 'is the *havis* heated' repeats Ṛg. X. 179. 2 as the anuvākyā and X. 179. 3 is the yājyā and after he says 'vau3ṣaṭ' the curds are offered in the āhavanīya, and when he repeats 'agne vīhi' and also a second vauṣaṭ another offering of the heated curds is made and the remnants of curds are eaten by those who partake of the remnants in the Pravargya rite. Then the paśupuroḍāśa (of the animal killed in the morning) and the other offerings (such as puroḍāśa on eleven potsherds) are made and the remnants eaten. Then ten camasas are filled (including that of acchāvāka). Then offerings of soma from the śukra and manthin cups are made respectively by the adhvaryu and pratiprasthātṛ and the camasādhvaryus offer the soma taken in their camasas and the remnants are partaken by the priests. After this come the offerings of ājya called dakṣiṇāhuti or dākṣiṇa homa (Kāt. X. 1. 4., Śat. IX. 2. p. 910). The procedure here resembles the Vaisarjina homa described above (p. 1158). Gold is tied by the hem of the garment that covers the yajamāna and his family, it is placed in the ājya contained in the juhū, and two āhutis are offered with 'udu tyam' (Ṛg. I. 50. 1) and 'citram (Ṛg. I. 115.