Kanda 3
Soma Pressing & Offering
The Soma pressing rituals, morning, midday, and evening pressings, and the offering formulas for the primary Soma sacrifice.
Prapathakas in Kanda 3
Prapathaka 2
Agnyādheya / Agnicayana preliminaries within the Śrauta new-fire establishment cycle (selection, preparation, and consecratory handling of the three sacred fires and their immediate ritual supports).
Kṛṣṇa Yajurveda (Taittirīya) Kāṇḍa 3, Prapāṭhaka 2 continues the Śrauta program of establishing and stabilizing the sacrificial fires, treating fire not merely as a physical combustion-site but as a ritually generated deity whose “birth” requires controlled transitions: from ordinary fuel to consecrated kindling, from domestic space to altar-space, and from human agency to divine agency. The chapter’s mantric texture repeatedly frames Agni as mediator (hotṛ/adhvaryu’s instrument), household guardian, and cosmic axis, thereby aligning micro-ritual actions—taking embers, laying kindling, anointing/encircling, and protective formulas—with macrocosmic order (ṛta). The prapāṭhaka also encodes priestly coordination: the Adhvaryu’s procedural acts are synchronized with recitations that sacralize implements, directions, and boundaries, minimizing ritual “leakage” (doṣa) and ensuring continuity of the fires. In exegetical tradition, these passages are read as establishing eligibility, purity, and permanence (dhruvatā) of the fires, anticipating later Soma and iṣṭi performances.
Prapathaka 4
Darśa–Pūrṇamāsa (New- and Full-Moon sacrifices) within the Śrauta Agnihotra–Iṣṭi cycle; specifically the Iṣṭi-mantra and procedural layer around the principal oblations (ājyabhāgas, prayāja/anuyāja, and the main havis) and their deity-addressing formulae.
Prapāṭhaka 3.4 of the Kṛṣṇa Yajurveda (Taittirīya Saṃhitā) belongs to the Darśa–Pūrṇamāsa iṣṭi complex and articulates the liturgical grammar by which offerings are made efficacious: the sequencing of preliminary ghee-portions, the framing of the main havis with prayāja and anuyāja oblations, and the precise deity-addressing and svāhā-formulae that “bind” the rite to its cosmological referents. The chapter’s concern is not narrative but operational: it stabilizes the yajña as a reproducible procedure by specifying who is invoked, when, and with what verbal markers. In doing so it encodes a theology of mediation—Agni as carrier, Soma/Viṣṇu/Indra and allied deities as recipients, and the sacrificer as the ritual subject constituted through correct recitation. The prapāṭhaka thus exemplifies the Saṃhitā’s characteristic fusion of mantra, brāhmaṇa-style rationale, and ritual micro-technology.