The Religion and Philosophy of the Veda and Upanishads v2.c30.s8.9

v2.c30.s8.9

The pressing of the Soma may be preceded by the offering of cups of curds, butter, or Soma, in which case a few stalks only are pressed: in the Vājapeya and the Rājasūya there are also the Aṅçu and Adābhya cups, the first of sour milk merely touched with Soma stalks, the latter of Soma. The great pressing is preceded by the Upāṅçusavana which provides Soma for the Upāṅçu cup. The pressing takes place in three rounds: the Adhvaryu, Pratiprasthātṛ, and Unnetṛ are the performers: the juice is poured into the Ādhavanīya vessel, which is filled with water, and is then passed through a sieve to the wooden tub. The Unnetṛ draws Soma from the Ādhavanīya with a vessel, and pours it into the Hotṛ's cup, and the sacrificer then pours from it an unbroken stream on the sieve from which the next cups are drawn for offering, the Antaryāma, Aindravāyava, Maitrāvaruṇa, Çukra, Manthin, Āgrayaṇa, Ukthya, and Dhruva, which, therefore, are called Dhārāgrahas, as opposed to the other cups, which are made full from the wooden tub with the vessel called Pariplavā. The rest of the Soma is placed in the Pūtabhṛt vessel, except a part needed to fill the goblets, Camasas, of the priests. After libations to atone for loss of drops of Soma, the Bahiṣpavamāna Stotra is performed by the priests to accompany the purifying of the Soma: it is repeated outside the Sadas. The priests creep to the performance of this Stotra, each holding the previous one,¹ and the Adhvaryu starts the performance by handing to the Prastotṛ a handful of Darbha grass, which the latter hands to the Udgātṛ, asking the Brahman’s authority to begin. The song is duly sung, the Āçvina cup is offered, and the victims sacrificed, and a cake offering is made in accordance with the preparation of the early morning. The cups for the double deities, Indra and Vāyu, Mitra and Varuṇa, and the Açvins, are then offered; then are filled the goblets of the priests, and offerings of the Çukra and Manthin cups made for the strange figures of Çanḍa and Marka. The oblations are made from the cups of the priests by the Adhvaryu, and the priests partake of the remainder. The emptied cups are now filled again and placed under the back part of the southern Soma cart, receiving the name Nārāçaṅsa and being allotted to the Fathers as Avamas, Ūrvas, and Kāvyas. The Achāvāka hereupon makes his appearance, and, if the Hotṛ consents to allow this late innovation among the priests to have a share in the rite, he is given a portion of the cake; then follow 12 or 14 season offerings and then the Hotṛ recites his Ājya Çastra, the contents of which have already been given.² The end of the Çastra is marked by the offering and partaking of the cup of Soma and the Nārāçaṅsa cups are also partaken of, but not offered. From them is taken a cup for the All-gods, and then follows the second Stotra, followed by the Praüga Çastra of the Hotṛ; the cup is offered and partaken of with the Nārāçaṅsas as before. Then a third of the Ukthya is taken for each of Mitra and Varuṇa, Indra, and Indra and Agni respectively, and used as the libations for the Stotras and Çastras, three in number, which end the pressing: the Çastras are recited by the Maitrāvaruṇa, Brāhmaṇācchaṅsin, and Achāvāka.