Prapathaka 2
Darśa–Pūrṇamāsa (New- and Full-Moon sacrifices) within the Śrauta Iṣṭi-cycle; specifically the yajamāna’s and adhvaryu’s operational mantras for preparing/establishing the fires and executing core offering-actions (āghāra/ājya-handling, puroḍāśa-related handling, and ancillary appeasement/protection formulas) as transmitted in the Kṛṣṇa Yajurveda Taittirīya Saṃhitā Kṛṣṇa-Yajus prose-mantra style.
TS 2.2.2 продолжает литургию дарша–пурṇамāса Кṛṣṇa-Яджурведы, предлагая прозаические мантры, адресованные адхварью, которые «инструментализируют» обряд: они освящают принадлежности, регулируют движение топлёного масла и приношений и соотносят каждую физическую манипуляцию с космологическим референтом (Агни как уста богов, Сома/пища как опора, Праджāpати как целокупность). Глава демонстрирует тайттирийский приём внедрения брахманоподобного обоснования внутрь мантрической прозы, тем самым сводя экзегезу и исполнение к единому потоку рецитации. Её богословский центр — превращение домашних материалов (топлива, гхи, лепёшек, ковшей) в божественные медиумы посредством именования, разграничения и апотропейного «запечатывания». Повторяющиеся мотивы — «для Агни», «для богов», «для благополучия/силы» и проведение границ против вреда — показывают, как ишти мыслится как контролируемый обмен: жертвователь приносит упорядоченное питание и получает устойчивость, потомство и социальную легитимность. Тем самым прапаṭхака служит процедурным шарниром между подготовкой и решающими моментами приношения.
Anuvakas
Anuvaka 1
Predominantly brāhmaṇa-style vidhi with embedded mantra-quotations; the narrative-etiology (Prajāpati–Indrāgnī) motivates the prescription, then shifts into conditional applications (travel, conflict, public assembly) and add-on offerings (Pūṣan, Kṣetrapati).
Anuvaka 2
Vidhi-prose prescribing Agni-epithet offerings (Pathikṛt, Vratapati, Rakṣoghna, Rudravant, Surabhimat, Kṣāmavat) with situational triggers; includes timing notes (e.g., night) and protective framing.
Anuvaka 3
Series of desire-targeted Agni modules (Kāma, Yaviṣṭha, Āyuṣmat, Jātavedas, Rukmat, Tejasvat, Sāhantya) expressed as compact vidhi with outcome statements.
Anuvaka 4
Vidhi-prose mapping food/sovereignty faculties (annavat, annāda, annapati) and triad of Pavamāna/Pāvaka/Śuci to prāṇa/vāc/āyus (and caksus), plus progeny and prosperity modules; includes Agni-Jyotiṣmat recovery logic.
Anuvaka 5
Composite iṣṭi cluster: Vaiśvānara (12 kapāla) with Varuṇa and Dadhikrāvan adjuncts; includes prajā logic, purification framing, and chandas/kapāla correspondences; also addresses calendar irregularity and fire ‘sending away’ contexts.
Anuvaka 6
Situational Vaiśvānara applications: conflict departure, eating ‘enemy food’ metaphor, oath/reciprocity tensions, acceptance/receiving dilemmas, commerce/transaction travel, and re-stabilization by repeating the module.
Anuvaka 7
Indra-centered modules: Indra carū for livestock/wealth, Indra epithets (indriyavat, gharmavat, arkavat, aṃhomuc, vaimṛdha, trātṛ, arkāśvamedhavāt) keyed to outcomes; compact vidhi with functional theology.
Anuvaka 8
Further Indra modules: Anvṛjva (community cohesion), Indrāṇī (army cohesion), Manyumat/Manasvat (victory via controlled wrath/mind), Dātṛ/Pradātṛ (gift-flow), Sutraman (protection), plus mythic vignette on Indra’s empowerment and protective yājyā/anुवाक्य choices (Sakvarī/Revatī).
Anuvaka 9
Agni–Viṣṇu (Agnāvaiṣṇava) modules for countering hostile ritual pressure and for restoring yajña; includes Sarasvatī ājyabhāga and Bārhaspatya carū as speech and brahman supports; also maps kapāla counts to the three savanas (8/11/12) and includes a Maitrāvaruṇa ekakapāla note.
Anuvaka 10
Somarāudra carū as radiance-restoration and prestige module; includes calendrical note (Tiṣyā-pūrṇamāsa), boundary/containment framing, and a secondary module (Somāpauṣṇa) for protective normalization; ends with a spatial ‘half/half’ prescription for generating an internal rival within one’s own domain (encoded as geometric partitioning).
Anuvaka 11
Community and hierarchy alignment: Indra+Marut modules for village cohesion; explicit call-and-response instruction (anu-brūhi / yaje) to distribute shares; then a ‘saṃjñāna’ (reconciliation) complex with four deities (Agni-Vasu, Soma-Rudra, Indra-Marut, Varuṇa-Āditya) to resolve peer rivalry and establish acknowledged precedence.
Anuvaka 12
Predominantly mantra anthology (Ṛg-vedic style) embedded as liturgical recitation material; functions as a chandas-rich sonic superstructure rather than explanatory prose, supplying metrical ‘architecture’ for the preceding modules.
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