History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v3.c51.138.2

v3.c51.138.2

XIII. 14. 5-6, Sat. IX. 4 p. 929). He keeps some ājya in the pot, takes the cup called Pātnīvata,²⁶²⁰ fills it from the soma in the Āgrayaṇasthālī, mixes in it the ājya that remains after pouring over on the dhiṣṇya fire-brands and offers it into the northern part of the fire. Jai. (in III. 2. 33-37) lays down several propositions about this cup viz. that it is offered only to Agni Patnīvat and not also to Indra-Vāyu and other joint deities (though the soma in the āgrayaṇasthālī had in it the remnants of the contents of the grahas for joint deities), that, though the mantra in offering it contains the word Tvaṣṭṛ ('O! Agni Patnīvat! drink soma joined with god Tvaṣṭṛ') that cup of soma is offered only to Agni Patnīvat and not to Tvaṣṭṛ also and that, though Ṛg. III. 6. 9 (the yājyā verse) contains a prayer about the thirty-three gods, the Pātnīvata is not to be supposed to be offered to them also. The adhvaryu then issues various directions to the several priests (Āp. XIII. 14. 11, Sat. IX. 4. p. 930). The āgnīdhra sits on the lap²⁶²¹ of the neṣṭṛ and partakes of the remnants of the Pātnīvata cup (Āśv. V. 19. 8, Kāt. X. 6. 24), while so sitting. He washes that cup on the mārjālīya and keeps it on the *khara*. The camasas of the hotṛ and others are filled by the unnetṛ in such a way that no soma is left, the two jars of soma are wiped with the *daśās* and they are all kept with mouths turned downwards.