This is done because there are certain sacrifices (bahuyagam4na), performed by Brahmazas and Raganyas together, in which Vaisyas take no part. In the Skid) ana-sitras, I, 1, 3, alsop. 316 the Vaisya is mentioned by himself. In Katydyana’s Siatras, however, no such distinction is made, and we read, I, 6, Brahmaza-raganya-vaisyanam srutek. Women, if properly married, are allowed to participate in sacrifices, but no one is allowed to be accompanied by a Sadra woman, even though she be his wife. Properly a Brahmaza should marry a wife of his own caste only. A Kshatriya may marry a woman of his own or of the Brahmaza caste. A Vaisya’s proper wife should be taken from his own caste. See, however, Manu III, 12 seq. The four castes, with the Sddra as the fourth, are mentioned once in the Rig-veda, X, 90, 12. The opposition between Aryas and S(dras occurs in the Atharva-veda, XIX, 62, &c., and in most of the Brahmavas. In the Satapatha Brahmaza we read of the four castes, Brahmana, Raganya, Vaisya, and Sfidra, and we are told that none of them vomits the Soma. Kdatydyana excludes from the sacrifice the angahina, cripple, shazda, eunuch, and all asrotriyas, persons ignorant of the Veda, which would bar, of course, the whole class of the Sfidras, but they are also specially excluded. Concessions, however, had to be made at an early time, for instance, in the case of the Rathakara, who is admitted to the Agnyadhana, &c. This name means chariot-maker, but Apadeva, in his Mimams4-nyAya-prakdsa, remarks that, though rathakara means a chariot-maker etymologically, it should be taken here as the name of a clan, namely that of the Saudhanvanas (MS. Mill 46, p. 13°). Deva, in his commentary on the Katyd4yana-sitras, makes the same remark. See also Weber, Ind. Stud. X, 12 seq. These Saudhanvanas, often identified with the Rzbhus, are evidently the followers of Brzbu, mentioned RV. VI, 45, 313; 33, and wrongly called Brzdhu in Manu X, 107; see M. M., Hist. of A. S. L., p. 494. In the Sankhayana- Srauta-sitras, XVI, 11, 11 (ed. Hillebrandt), he is rightly called Bribu. In later times Rathakdra is the name of a caste, and its members are supposed to be the offspring of a marriage between a MAhishya and a Karani. A M&hishya is the son of a Kshatriya and a Vaisy4,p. 317 a Karami the daughter of a Vaisya and a Sfdra. Sudhanvan also is used in Manu, X, 23, as the name of a caste, namely the offspring of fallen (vratya) Vaisyas.
Another exception is made in favour of a NishAdasthapati, a Nishada chieftain. If it meant a chieftain of Nishddas, it might be meant for a Kshatriya who happens to be a chieftain of Nishadas. Here it is meant for a chieftain who is himself a NishAda, a native settler. He is admitted to the Gavedhuka sacrifice.
If it meant a chieftain of Nishddas, it might be meant for a Kshatriya who happens to be a chieftain of Nishadas. Here it is meant for a chieftain who is himself a NishAda, a native settler. He is admitted to the Gavedhuka sacrifice.
Again, although, as a rule, the sacrificer must have finished his study of the Veda and be married, a sacrifice is mentioned which a Brahmaé§rin, a student, may perform. The case thus provided for is, yo brahmasari striyam upeyat, sa gardabham pasum 4Alabheta. As these sacrificers are not upanita, and _ therefore without the sacred fires, their sacrifices have to be performed with ordinary fires, and the sacrificial offerings, the purod4sas, are not cooked in kap4las, jars, but on the earth, while the avaddnas (cuttings), heart, tongue, &c., are sacrificed in water, and not in fires The Nishada chieftain has to learn the necessary Vedic verses by heart, without having passed through a regular course of Vedic study. The same applies to women, who have to recite certain verses during the sacrifice.
That certain women are admitted to the sacrifice, is distinctly stated by KAty4yana, I, 1, 7, stri Faviseshat.
Sétra III. The sacrifice is prescribed by the three Vedas. Commentary. In order to know the whole of the sacrifice, one Veda is not sufficient, still less one sAkh4 (recension) only. The
sacrifice is conceived as a whole, and its members (angas) are described in different parts of the three Vedas.
Sotra IV. By the Riy-veda, the Yagur-veda, the Samaveda (is the sacrifice prescribed).
p. 318
Sotra V.
The Darsa-ptrzam4sau, the new and fullmoon sacrifices, are prescribed by the Azg-veda and the Yagur-veda.
Sotra VI. The Agnihotra is prescribed by the Yagur-veda.
Stra VII. The Agnishéoma is prescribed by all.
Commentary. By saying all, the Atharva-veda is supposed to be included, at least according to one commentator. The Agnish¢éoma requires sixteen priests, the Pasu sacrifices six, the Katurmasyas five, the Darsa-pfirzamAsas four.
Sotra VIII.
With the Azg-veda and Sama-veda the performance takes place with a loud voice (uééaih).
Commentary.
Even lines of the Yagur-veda, if they are contained in the Rig-veda and S4ma-veda, would have to be pronounced with a loud voice. Certain mantras, however, are excepted, viz, the gapa, abhimantramza, and anumantrazamantras.
Sotra IX.
With the Yagur-veda the performance takes place by murmuring (up4msu).
Commentary.
This murmuring, up4msu, is described as a mere opus operatum, the words being repeated without voice and without thought. One may see the movements of the vocal organs in murmuring, but one should not hear them at a distance. If verses from the Rig-veda or Sama-veda sSOTRAS Y—-XII. 319 occur in the Yagur-veda, they also have to be murmured. See Katy. I, 3, 10.
Sotra X.
With the exception of addresses, replies, choosing of priests (pravara), dialogues, and commands.
Commentary.
If verses from the Rig-veda or Sama-veda sSOTRAS Y—-XII. 319 occur in the Yagur-veda, they also have to be murmured. See Katy. I, 3, 10.
Sotra X.
With the exception of addresses, replies, choosing of priests (pravara), dialogues, and commands.
Commentary.
As all these are meant to be understood by others, they have therefore to be pronounced in a loud voice. The address (4sruta) is om sravaya; the reply (praty4sruta) is astu srausha#!; the choosing of priests (pravara) is agnir devo hot4; a dialogue (samvada) is brahman prokshishyAmi, om proksha; a command (sampresha) is prokshamir Asadaya.
Sotra XI,
In the SAmidhent hymns the recitation is to be between (the high and the low tone).
Commentary.
The Samidhenis are the hymns used for lighting the fire. One commentator explains antara, between, as between high tone (krush¢a) and the murmuring (upAmsu). Another distinguishes three high tones, the krush#a (also called tara or krau#a), the madhyama, and the mandra, and assigns the madhyama to the Samidhent hymns, The mandra notes come from the chest, the madhyama notes from the throat, the uttama notes from the head.
Sotra XII.
Before the Agyabh4gas (such as the Agya-portions at the Darsa-pdQrzamAsa), and at the morning Savana (oblation of Soma), the recitation is to be with the soft (mandra) voice.
1 See Hillebrandt, Das Altind. Neu- und Vollmondsopfer, p. 94.
p. 320
Commentary.
The pronunciation is loud, uésaik, but soft, mandra. Satyavrata restricts this rule to the passages mentioned in Stra X. He also treats the second part of Sdtras XII, XIII, and XIV as separate Sitras.
Sérra XIII.
Before the Svish¢akrvzt (at the Darsa-pdraamA4sa) sacrifice, and at the midday Savana, the recitation is to be with the middle voice.
Sotra XIV.
In the remainder and at the third Savana with the sharp (krush#a) voice 1.
Commentary.
The remainder refers to the Darsa-ptirzamAsa sacrifice, the three Savanas to the Soma sacrifice. Satyavrata takes all these rules as referring to the cases mentioned in Sdtra X.
Sotra XV. The movement of the voice is the same.
Commentary.
In the three cases mentioned before, the voice moves quickly, when the words are to be pronounced high; slowly, when low; and measuredly, when neither loud nor low.
Sétra XVI. The Hotvz-priest performs with the Azg-veda.
Sotra XVII. The UdgAtvz-priest with the SAma-veda.
1 See on this, Rig-veda Pratisakhya 13, 17; Asval. I, 5, 27; Sankh. I, 14; Hillebrandt, 1. c. p. 103.
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Sétra XVIII. The Adhvaryu-priest with the Yagur-veda.
Sétra XIX. The Brahma-priest with all.
Commentary.
‘With all’ means with the three Vedas, because the Brahma-priest, or superintendent of the whole sacrifice, must be acquainted with the three Vedas. Others would include the Atharva-veda.
Sotra XX.
When it is expressly said, or when it is rendered impossible, another priest also may act,
Commentary.
Others would include the Atharva-veda.
Sotra XX.
When it is expressly said, or when it is rendered impossible, another priest also may act,
Commentary.
Vipratishedha is explained by asambhava and asakti,
Stra XXI.
The priestly office (4rtvigya) belongs to the Brahmaaas.
Commentary.
Sacrifices may be performed for Kshatriyas, Vaisyas, and, in certain cases, even for others, but never by any but Brahmazas. The reason given for this is curious,— because Brahmamas only are able to eat the remains of a sacrifice. See Satap. Br. II, 3, 1, 39; Katyayana IV, 14, 11; also I, 2, 8, com.
Sotra XXII. For all sacrifices the fires are laid once.
Commentary. The sacrificial fires have to be arranged for the first time [30] ¥
p. 322
by a peculiar ceremony, called the Agny4dhana. They are generally three (Tret4), the Garhapatya, the father ; the Dakshima, the son; and the Ahavaniya, the grandson. The first laying of the Gdrhapatya fire-altar takes place in spring for a Brahmavza, in summer for a R4ganya, in winter for a Vaisya.
Sotra XXIII.
If it is said, guhoti, ‘he sacrifices, it should be known that sarpir 4gya, melted butter, is meant.
Commentary.
Sarpis is here taken as an adjective, running; yad asarpat tat sarpir abhavat. Agya is explained as navanitavikdradravyagatiyavakanak sabdaf, i.e. a word signifying any kind of substance made of fresh butter.
In the Aitareya-Brahmaza I, 3, we read 4gyam vai devanam surabhi, ghriztam manushy4z4m, ayutam pitr#zam, navanitam garbhan4m, ‘Agya is sweet or fragrant to the gods, ghrzta to men, ayuta to the manes, navanita to children.’ Here the commentator explains that 4gya is butter, when melted (vilinam sarpis), ghrzta, when hardened. Ayuta, sometimes called astu, is butter, when slightly melted, nishpakva, when thoroughly melted. According to Katyayana I, 8, 37, agya is of different kinds. It may be simple ghrzta, which, as a rule, should be made of the milk of cows. But in the absence of 4gya, the milk of buffaloes (mAhisha), or oil (taila), or sesam-oil (g4rtila), or linseed oil (atasisneha), &c., may be taken.
Sotra XXIV.
If it is said, guhoti, it should be known that the Adhvaryu is meant as performer.
Commentary. Though there is a man who offers the sacrifice, yet the actual homa, the throwing of butter &c. into the fire, has to be performed by the Adhvaryu priest.
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Sotra XXV. Likewise, the spoon (guh4) as the vessel.
Commentary. Guha, the spoon, is so called because it is used for pouring out (guhoti, homa). SOrra XXVI.
If the guhf has been elsewhere employed, let it be done with a ladle (sruva).
Commentary. The guha is a srué&, a spoon, the sruva, a ladle.
Sotra XXVIII. The offering is made in the Ahavantya fire.
Sotra XXVIII. The sacrificial vessels are kept from the first laying of the fires (4dh4na) for the whole life.
Commentary.
Commentary. The guha is a srué&, a spoon, the sruva, a ladle.
Sotra XXVIII. The offering is made in the Ahavantya fire.
Sotra XXVIII. The sacrificial vessels are kept from the first laying of the fires (4dh4na) for the whole life.
Commentary.
All sacrificial vessels and instruments are to be kept, and most of them are burnt with the sacrificer at his death.
SOtrra X XIX.
At every sacrifice these vessels are to be purified.
Sotra XXX. The rule for the sacrifice are the Mantras and Brahmaazas. Sétra XXXI.
The name Veda belongs both to the Mantras and Brahmamzas. ¥ 2
p. 324
Sotra XXXII. The Brahmazas are the precepts for the sacrifice.
Sotra XXXIII.
The rest of the Brahmaza, that which does not contain precepts, consists of explanations, i.e. reproof, praise, stories, and traditions.
Commentary.
It is difficult to find words corresponding to technical terms in Sanskrit. Arthav4da, which I have translated by explanation, means not only the telling of the meaning, but likewise the telling of the object; parakyr#ti, story, means literally the action of another; purdkalpa, traditions, means the former state. The difference between the two is stated to be that parakrzti refers to the act of one person, purakalpa to that of several. This subject is fully treated in the Pirva-mim4msa4. Satyavrata begins a new Sdtra with ‘ reproof’ (nind4).
Sotra XXXIV. All the rest are Mantras.
Sotra XXXV,
But passages which are not handed down, are not to be classed as Mantras, as, for instance, the pravara, the words used in choosing priests, divine or human; dha, substitution of one word for another ; and ndamadheya-grahamza, the mentioning of the names of particular sacrificers.
Commentary.
The reason why such passages are not to be treated as Mantras is that they should not be subject to some of the preceding rules, as, for instance, the murmuring, enjoined in Sftra IX. Those passages naturally vary in each sacrifice. With regard to the names a distinction is madep. 325 between the garhyam nama, the domestic name of a person, such as Yag#asarman, and the astrological name, such as Rauhiza, derived from the star Rohini.
Stra XXXVI.
Likewise the sound of a carriage and the sound of a drum. Commentary.
These sounds, though serving for the sacrifice, are not to be considered as liable to the rules given for the recitation of Mantras.
Sttra XXXVII.
The prohibition of reciting Mantras in the Sv4dhy4ya does not apply to the sacrifice, because there is then a different object.
Commentary.
Svadhy 4ya, i.e. self-reading, is the name given to the study of the Veda, both in first learning and in afterwards repeating it. This study is under several restrictions, but these restrictions cease when the Veda is used for sacrificial purposes. Sotra XXXVIII.
Sacrificial acts are accompanied by one Mantra.
Commentary.
This study is under several restrictions, but these restrictions cease when the Veda is used for sacrificial purposes. Sotra XXXVIII.
Sacrificial acts are accompanied by one Mantra.
Commentary.
If it is said that the priest cuts the plants with fourteen verses, that means that there are fourteen plants to be cut and that one verse is used for each plant.
SOtra XXXIX.
This applies also to sacrificial acts which have a number and are to be carried out by separate (repeated) acts.
p. 326
Commentary.
If a rule is given, such as triZ prokshati, he sprinkles thrice, the mantra which accompanies the act, is recited once only. Again in the case of acts that require repetitions, such as rubbing, pounding, &c., the hymns are recited once only,
Stra XL.
The same applies to rubbing, sleeping, crossing a river, down-pours of rain, the conjuring of unlucky omens, unless they happened some time ago.
Commentary.
If several members of the body are to be rubbed, the verses required for the purpose are recited once only. A prayer is enjoined if one wakes during the night. If one wakes more than once that prayer is not to be repeated. In crossing a river the necessary verse is not to be repeated at every wave, nor during a down-pour, at every drop of rain. If some unlucky sight has to be conjured, the conjuring verse is spoken once and not repeated, unless some time has elapsed and a new unlucky sight presents itself.
SOrRA XLI.
In case of a journey, however, one hymn is used till the object (of the journey) has been accomplished.
Commentary. I read pray4me tu-4-arthanirvritteA. Another reading is arthanivrettiz. Sotra XLII.
It is the same also with regard to acts which do not produce an immediate effect.
Commentary. The commentators distinguish between acts which
sOTRAS XL-XLV. 327 produce a visible effect, such as pounding or sprinkling, and acts which do not, such as addressing, approaching, looking. The latter are called asamznipatin. Thus when the stones used for the preparation of Soma are addressed, the hymn which is used for addressing them, is not repeated for each single stone, the same as in Sitra XL. SAtras XLI and XLII are sometimes joined.
Sotra XLIII.
Repetition takes place in the case of the Havishkvzt, Adhrigu, Puronuvaky4,and Manota hymns, (because they have to be used) at different times.
Commentary.
Havishkrit-adhrigu-puronuvaky4-manotam is to be taken as a Dvandva compound.
The Havishkrzt hymn is an invocation when the havis is made. The Adhrigu hymn is ‘Daivy4k samitaraz,’ &c. The Puronuvakya hymn is that which precedes the Yagy4, immediately after the Sampraisha. The Manota hymn is ‘Tvam hy agne prathamo manoté, &c. These hymns are to be repeated, if the act which they accompany has to be repeated after a certain interval.
Sotra XLIV. When it is expressly stated, one sacrificial act may be accompanied by many hymns. Commentary.
The Manota hymn is ‘Tvam hy agne prathamo manoté, &c. These hymns are to be repeated, if the act which they accompany has to be repeated after a certain interval.
Sotra XLIV. When it is expressly stated, one sacrificial act may be accompanied by many hymns. Commentary.
Thus we read, ‘He takes the Abhri, the hoe, with four Mantras,’
Sotra XLV.
One ought to let the beginnings of a sacrificial act coincide with the end of the Mantras.
p. 328
Commentary.
The mantra which indicates the nature and purpose of a sacrificial act should come first, and as soon as it has been finished the act should follow. See K4ty. I, 3, 5.
Sttra XLVI.
In the case of the 4gh4ra, sprinkling of clarified butter, and of dh4rd, pouring out of Soma, the beginning of the mantra and the act takes place at the same time.
Sttra XLVII.
Mantras are indicated by their first words.
Commentary.
These first words are often called Pratikas, and rules are given in Asvalayana’s Srauta-sitras I, 1, 17-19, as to the number of words that should form such a pratfka, if it is meant for one verse, for three verses, or for a whole hymn. According to Asvalayana, if one foot is quoted, it is meant for a verse ; if an imperfect foot of an initial verse is quoted, it is meant for a whole hymn; if more than a foot is quoted, it is meant for three verses.
Sttra XLVIII.
One should know that with the beginning of a following mantra, the former mantra is finished.
Sotra XLIX.
In the case of Hotr& and Y4gam4na-mantras, an aggregation takes place.
Commentary. Hotraés are mantras recited by the Hotvr#-priest, Yagamanas are mantras recited by the sacrificer himself.
They are hymns which accompany, but do not enjoin any sacrificial act.
p. 329
Sotra L.
In the case of the Ya4gy4s and AnuvakyéAs this (the aggregation) is optional.
Commentary.
The Y4gy4 is explained by prayakkhati yagyay4, the Anuvaky4 by 4hvayaty anuvakyay4. Sometimes more than one are mentioned, but in that case the priest is free to do as he likes. According to the same principle, when we read that one should sacrifice with rice or with barley, that means that rice should be used after the rice-harvest, barley after the barley-harvest, and not that rice and barley should be used at the same time.
Sotra LI. It is the same with numbers.
Commentary.
If we read that, as in the case of fees to be given to priests, two, seven, eleven, twelve, twenty-one, sixty, or a hundred, this means that either one or the other, not that all should be given at the same time.
Sotra LII.
But accumulation is meant in the buying (of Soma), in the redemption, and in initiation.
Commentary.
When it is said that Soma is bought for a goat, gold, &c., that it is re-bought from the priests by means of a fee, or that at the time of the Diksh4, the purification and initiation of a sacrificer, clothes, gold, grain, &c., should be given, these are cases not of aut-aut but of et-et.
When it is said that Soma is bought for a goat, gold, &c., that it is re-bought from the priests by means of a fee, or that at the time of the Diksh4, the purification and initiation of a sacrificer, clothes, gold, grain, &c., should be given, these are cases not of aut-aut but of et-et.
The Soma-plant, which is supposed to be bought from northern barbarians, is botanically described in an Ayurvedic extract, quoted in the Dhidrtasvami-bhashyasika (MS. E.1.H. 531, p. 3°), asp. 330 sy4malamla fa nishpatra kshirizi tvaki mAmmsal4, sleshmala vamani valli somakhy4 Aagabhoganam. ‘ The creeper called Soma is dark, sour, without leaves, milky, fleshy on the surface, producing phlegm and vomiting, food for goats.’
This passage, quoted from some Ayur-vedic text, is still the only one which gives an approximative description of the Soma-plant. Dr. Hooker says that the predicates ‘ sour and milky’ point to Sarcostemma, but the question is not decided yet. For further information see George Watt, The Soma Plant, an extract from the third volume of the Dictionary of Economic Products of India, and Hillebrandt, Vedische Mythologie, pp. 14 seq.
Sttra LITI.
If one has performed an offering to Rudra, to the Rakshasas, to Nirvzti, or to the Pitvzs, if one has cut or broken or thrown away anything, or rubbed oneself, &c., one should touch water.
Commentary.
The touching of water is for the sake of purification. Nirasana is left out in some MSS. The a, inserted after abhimarsan4ni, is explained, as usual, as including other acts also, corresponding to our etc.
Sotra LIV.
All priestly performances take place on the northern side of the Vih4ra.
Commentary.
Uttarata-upadrak has to be taken as a compound. Vih4ra is explained as vihriyante:gnayak patrani ka yasmin dese, i.e. the sacrificial ground. Upaéara is explained as adhvaryvadinam samara, and this samara, according to Katyayana I, 3, 42, is the path between the KAtvAla and Utkara, the Utkara being on the west, the pramitas on the east of the Vihara. KaAty4yana I, 8, 26, expresses the same rule by uttarata-upakdro yagiak, the vihara being the place where the yag#a takes place.
sOTRAS LIII—LX. 331
Strra LV.
The priest should never turn away from the fire, i.e. should never turn his back on the altar.
Sétra LVI. Nor from the Vih4dra.
Sotra LVII.
Sacrificial utensils should be turned inside, the performers being outside.
Commentary.
The meaning is that the priest should carry such things as spoons, vessels, &c., holding them towards the altar. The sacrificer and his wife should likewise be on the inside of the priest, and the priests should take precedence sideways according to their rank.
Sotra LVIII.
After a sacrificial object has been hallowed by a Mantra, the priest should not toss it about.
Sotra LIX.
The sacrificer and his wife should likewise be on the inside of the priest, and the priests should take precedence sideways according to their rank.
Sotra LVIII.
After a sacrificial object has been hallowed by a Mantra, the priest should not toss it about.
Sotra LIX.
Sacrificial acts intended for the gods, should be performed by the priest towards the east or towards the north, after he has placed the Brahmanic cord over the left and under the right arm (yag#opavitin), and turning towards the right.
Sotra LX.
Sacrificial acts intended for the Fathers should be performed by the priest towards the south, after he has placed the Brahmanic cord over the right andp. 332 under the left arm (praétnavttin), and turning towards the left.
Soétra LXI.
Ropes which have to be joined, should be joined by the priest from left to right, after having tied them from right to left.
Sotra LXII.
Ropes which are not joined (single ropes), should be tied by the priest from left to right.
Commentary. The exact process here intended is not quite clear. The ropes seem to have been made of vegetable fibres. See
Katy. I, 3, 15-17. Sétra LXIII.
Let a man sacrifice with the Am4vAsya sacrifice at the time of the Am4vA4sy4, new moon.
Commentary.
Am4a-vAsy4 is the dwelling together, i.e. the conjunction, of sun and moon, an astronomical expression which was adopted in the common language of the people at a very early time. It does not occur, however, in the Rig-veda. In our Sfitra am4vasy4 is used in the sense both of new moon and new-moon sacrifice.
Sotra LXIV.
And let a man sacrifice with the PaurzamAasy4 sacrifice at the time of the Paurzamésft, full moon, thus it is said. Commentary.
Here the full moon is called paurzamAsi, the sacrifice paurzamasy4a. Satyavrata joins the two Sftras in one, and leaves out yageteti, which may have belonged to the commentary.
p. 333
Sotra LXV.
Let a man observe that full-moon day as a day of abstinence on which the moon comes out full before.
Commentary.
The full moon (paurzamAs?) is really the very moment on which the moon is full and therefore begins to decrease. That moment on which sun and moon are, as the Hindus said, at the greatest distance from each other, is called the parva-sandhi, the juncture of the two phases of the moon. Thus the name of paurzamAst belongs to the last day of the one and to the first day (pratipad) of the other phase, and both days might be called paurmamAsi. If therefore the moon is full on the afternoon, the evening, or the twilight of one day, that day should be observed as a fastday, and the next day should be the day of sacrifice.
If therefore the moon is full on the afternoon, the evening, or the twilight of one day, that day should be observed as a fastday, and the next day should be the day of sacrifice.
The meaning of purast4d, which I have translated by before, is doubtful. One commentator says it has no object, and should be dropped, purastad ity etat padam asmin sitra idanim anvayam na labhate prayoganabhavat. Purast4d, before, may, however, mean before the second day, on which the real sacrifice takes place, and the commentator mentions purastat-paurzam4si as a name of the £aturdasi-yukt§, i.e. the full moon beginning on the fourteenth day. The same kind of full moon is also called Anumati, Pirv4-paurzamAsi, and Sandhy4-paur#zam Asi, while that which takes place on the pratipad, the first day of the lunar phase, is called R4ka, Uttar4-paurzamasi, Astamitodita, and Svakporita.
Corresponding to these two kinds of PaurzamAst there are also two kinds of AmAvasy4. That which falls on the fourteenth day is called Pirva-am4vasy4, or Sinivalf, the én xal véa; that which falls on the pratipad, the first day of the new phase, is called Kuhd, Uttara-amavasyA, Svoyukt4. See also Ait.-Braéhm. II, 4; Nir. XI, 31-32.
p. 334
Sotra LXVI.
Or the day when one says, To-morrow it will be full. : Commentary.
In that case the day before should be observed as a day of abstinence. The real full moon would then take place in the fore-noon, pirvdhze, of the next day. Abstinence, upavaAsa, consists in abstaining from meat and from maithuna, in shaving beard and head, cutting the nails, and, what seems a curious provision, in speaking the truth. See Katy.-Srauta-sdtras II, 1, 8-12.
Sotra LXVII.
The V4gasaneyins mention a third, the K harvika full moon. Commentary.
Kharva means small. If one divides the night into twelve parts, and if in a portion of the twelfth part the greatest distance of sun and moon takes place, then the full moon is called kharvik4, also kshin4. Or, if on the sixteenth day, the full moon takes place before noon, that also is called kharvika paurzamAsi. In that case abstinence or fasting takes place on the sixteenth day (tasyam shodaseshany upavasah). Both paurzamasts are also called sadyaskala.
Sotra LXVIII.
Let a man observe: that new-moon day (am4vAsy4) as a day of abstinence, on which the moon is not seen.
Commentary.
This Stra has to be connected with Sitra LXV. The abstinence takes place on the day, if the actual new moon, the nearest approach of sun and moon, falls on the afternoon, at night, or at twilight. And this new moon, the junction of the fifteenth day and the pratipad, is called Kuh@. We should read am4vasy4m.
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Sotra LXIX.
Or the day when one says, To-morrow they will not see it.
Commentary.
And this new moon, the junction of the fifteenth day and the pratipad, is called Kuh@. We should read am4vasy4m.
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Sotra LXIX.
Or the day when one says, To-morrow they will not see it.
Commentary.
In that case, when the real new moon takes place in the fore-noon, abstinence is observed on the day before, and the new moon is called SinivAli. Satyavrata reads svo yukta iti v4 instead of svo na drashZara iti va. Drash7arah should be explained as ikshit4ra4, ‘ they will not see it.’ There is much difference of opinion on this subject among different Sakhas, Sdtrakéras, and their commentators ; see Taitt. Sash. III, 4, 9; Weber, Ind. Stud., V, p. 228.
Sétra LXX.
The principal acts (pradh4Ana), prescribed in one (typical) performance, follow the same special rules (vidh4na).
Commentary.
This Sdtra is variously explained: Satyavrata’s com- ‘mentary, which I have followed in the translation, explains pradhanani as 4gney4dini, i.e. the chief parts of such a sacrifice as the Darsa-pirzam4sa; vidh4nani as angani. Kapardisvamin’s commentary also explains vidhanani as the angani of a pradhanam; pradhanam as pirzam§sa, &c. It would therefore mean that such ceremonies as the 4gneya (ashéa-kapala), 4gnishomiya (ekadasa-kapdla), and upAmsu, which form the pradhanas of the DarsapfrzamAsa, retain throughout the same vidh4nas or angas as prescribed in one Prakaraaa, viz. the Darsapirwamasa. The Angas or members are all the things used for sacrificial purposes, milk, butter, grains, animals, &c.
Sotra LXXI.
The special rules are limited by (the purpose of) the (typical) performance (prakaraza).
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Commentary. Here the rules (vidhis) are again the Angas, which belong to a sacrifice, as the members belong to the body.
Sotra LXXII.
If no special instruction is given (in the Sruti), the acts are general.
Sétra LXXIII.
If a special instruction is given, they are restricted. Commentary.
Nirdesa is explained as visesha-sruti, and the meaning is supposed to be that unless such a special rule is given, the Angas of all the Pradh4ana acts remain the same, as, for instance, the Paryagnikarama, the Pray4agas, &c. Special instructions are when it is said: payas4 maitravaruzam srinAti, sruvesza purodasam anakti, he cooks the Maitravaruza with milk, he anoints the Purodasa with the spoon, &c.
Sotra LXXIV.
The Ash¢4-kap4la for Agni, the Ekadasakap4la for Agni-Shomau, and the Upamsuyaga (the muttered offering of butter), form the principal acts at the PaurzamAs}, the full moon.
Commentary.
The Ash#4-kap4la is the cake baked in eight cups, the EkAdasa-kap4la that baked in eleven cups, and respectively destined for Agni and Soma. What is meant are the sacrificial acts for which these cakes are
used, Sotra LXXV. The other Homas are Anga. Commentary.
The other acts, such as the pray4gas and anuy4gas, are auxiliary, and have no promise of reward by themselves,
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Sttra LX XVI.
What is meant are the sacrificial acts for which these cakes are
used, Sotra LXXV. The other Homas are Anga. Commentary.
The other acts, such as the pray4gas and anuy4gas, are auxiliary, and have no promise of reward by themselves,
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Sttra LX XVI.
The Ash/4-kap4la for Agni, the Ekadasakapala or Dvddasa-kapdla for Indra-Agni, form the principal acts at the AmAvAsy4, the new moon, in the case of one who does not sacrifice with Soma.
Sotra LXXVII. In the case of one who sacrifices with Soma, the second principal act is the Samndyya (both at the full-moon and new-moon sacrifices),
Commentary.
The SamnAyya is a mixture of dadhi and payas, sour and sweet milk, and is intended for Indra or Mahendra}. It takes the place of the second Purodasa at the new-moon sacrifice.
Sodtra LXXVIII.
In the case of a Brahmaza, who does not sacrifice with Soma, the Agntshomtya cake is omitted.
Commentary.
This rule does not seem to be accepted by all schools. It is not found in Katyayana, and Hirazyakesin observes: Ndsomay4gino brahmazasy4gnishomiyah’ purodaso vidyata ity ekeshdm. See Hillebrandt, 1. c. p. iii.
Sotra LXXIX.
Without distinction of caste, the Aindragna offering is omitted for one who offers the S4m-
nayya. Commentary. Even though he be not a Somay4gin, says the commentary.
' Vaidya in his Dictionary explains it, however, as any substance mixed with clarified butter and offered as a burnt offering, which can hardly be right.
[30] Zz
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This whole matter is summed up in Kapardin’s commentary: Améavdsyay4m asomay4gina aindragna-samnayyayor vikalpak. Paurzamd4sy4m tv asomay4gino brahmanasyAgnishomiyay4gabh4vak. Tadrahit4épi paurzamasi purushartham sddhayati. Tatra dvayor eva hi yagayok paurzamasisabdavazyatvam asti, pratyekam namayogat. Tasmad agnishomiyay4garahitév evetarau purushartham sadhayata.
Sodtra LXXX, The Pitrz-yagéa, the sacrifice to the fathers, is not Anga (auxiliary) because its own time is prescribed. Commentary.
The text should be pitriyag#iah svak4lavidhAan4d anangak sy4t. This sacrifice for the Manes, called also the Pindapitrzyagé#a, falls under the new-moon sacrifice, but is to be considered as a pradhana, a primary sacrifice, not as an anga, a member of the Darsa.
Sotra LXXXI.
Also, because it is enumerated like the Darsapairzamdsa sacrifice.
Commentary.
This refers to such passages from the Brahmamas as: There are four great sacrifices, the Agnihotram, the Darsaptrvamdsau, the Aaturmasy4ni, and the Pindapitriyagaak.
Soétra LX XXII.
Also, because, when the Am4v4syéA sacrifice is barred, the Pitrzyag#a is seen to take place.
Sotra LX XXIII.
A principal act (pradh4na) is accompanied by auxiliary acts (anga).
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Commentary.
This Stra forms sometimes part of the preceding Satra, and would then refer to the Pitrzyagia only.
Sdtra LXXXIV.
Sotra LX XXIII.
A principal act (pradh4na) is accompanied by auxiliary acts (anga).
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Commentary.
This Stra forms sometimes part of the preceding Satra, and would then refer to the Pitrzyagia only.
Sdtra LXXXIV.
A principal act is what has its own name, and is prescribed with special reference to place, time, and performer.
Commentary.
This Sftra is sometimes divided into two; the first, dese kale kartariti nirdisyate, the second, asvasabdam yat. The following are given as illustrations. If it is said that ‘he should sacrifice with the Vaisvadeva on a slope inclined to the East,’ we have the locality. If it is said that ‘he should sacrifice with the Vagapeya in autumn,’ we have the time. If it is said that ‘the sacrificer himself should offer the Agnihotra on a parvan (change of the moon), we have the performer. In each of these cases, therefore, the prescribed sacrificial act is a pradhana sanigam, a principal act with auxiliary members.
Sotra LXXXV.
The Darvi-homa (libation from a ladle) stands by itself. Commentary.
Apdirva is explained by the commentator, not in its usual sense of miraculous, but as not being subject to the former regulations.
Sotra LXXXVI.
They are ordered by the word guhoti, he pours out. Soétra LXXXVII.
They are offered with the word Sv4ha.
Commentary. According to K§&tyayana I, 2, 6-7, the guhotis are Z2
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offered sitting, the yagatis standing. See Sfitra XCII. The guhoti acts consist in pouring melted butter into the fire of the Ahavantya altar, which is so called because ‘Ahtyantessminn 4hutaya& kshipyanta iti.’
Sétra LXXXVIII. Taking (the butter) once.
Sotra LXXXIX. Or, if there are several Ahutis, taking (the butter) for each Ahuti. Sotra XC.
Or, doing as he likes in-dividing (the butter).
Commentary.
These three Sitras belong together. They teach that one slice (avad4na) of butter should be taken, melted, and poured on the Ahavaniya fire; or, if there are more than one 4huti, then one slice should be taken for each. This, however, is made optional again by the last Satra.
Sétra XCI,
There is no fuel (in the Darvi-homa), except at the Agnihotra. Commentary.
In the case of the Agnihotra it is distinctly stated, dve samidh4v 4dadhy£At, let him lay down two sticks.
Sotra XCII.
One pours out (guhoti) the Darvi-homas, sitting west of the Ahavantya fire, and bending the right knee, or not bending it.
Stra XCIII.
If it is distinctly stated, it is done in a different way.
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Commentary.
The vidhi, contained in Sitra XCII, is therefore called autsargika, general, and liable to exceptions, as when it is said, that he turns to the east.
Sotra XCIV.
One pours out (guhoti) all Ahutis, west of the Ahavantya fire, passing (the altar) southward, and then turning to the north.
Sotra XCV.
Sotra XCIV.
One pours out (guhoti) all Ahutis, west of the Ahavantya fire, passing (the altar) southward, and then turning to the north.
Sotra XCV.
The Asruta and PratyAsruta, the Yagya and Anuvaky4, the Upastaraza and Abhigh4raza, with the slicings, the Xaturgrzhita also, and the Vasha/k4ra constitute the Darvi-homas.
Commentary.
The Asruta is 4 sravaya; the Praty4sruta, astu sraushat; Anuvdkya and Y4gy4 are verses, the first inviting the deity, the second accompanying the sacrifice. Whenever vegetable, animal, or sdmnayya offerings have to be sliced, upastaraza, spreading, and abhigh4raza, sprinkling with fat, take place. With 4gya offerings there is Katurgrzhita (taking four times), and the Vasha‘k4ra.
Sotra XCVI.
With Ahutis one should let the act (the pouring out) take place after the Vasha¢k4ra has been made, or while it is being made.
Commentary. The Vasha/k§4ra consists in the word VashazZ, to be
uttered by the Hotr#-priest. The five sacrificial interjections are, svaha, sraushaZ#, vaushaZ, vashaZ, and svadha.
Sttra XCVII.
With the Grahas the act should be made to coincide with the Upayama.
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Commentary.
Grahas are offerings of Soma, and likewise the vessels (4amasa) in which the Soma is offered. The Soma is offered with the words upay4ma-grzhito:si, and while these words are being uttered, the fluid should be poured out (dhardm sravayet).
Sotra XCVIIL.
With the Ish¢akAs, the act should be made to coincide with the words tay4 deva tena.
Commentary.
When the different ish#ak4s or bricks are placed together for building an altar, &c., the act itself begins with the first and ends with the last words of the accompanying verse,
Sotra XCIX.
When there is a number of Purod4sas, one should slice off one after another, saying for each portion vy4vartadhvam (separate) !
Commentary.
Purod4sa is a cake made of meal (pakvak pishtapindah), different from £aru, which is more of a pulse consisting of grains of rice or barley, and clarified butter (ghvtatardulobhayatmakam). This purod4sa cake has to be divided for presentation to different deities. If there are more than two deities, the plural vy4vartadhvam, separate, has to be used.
Sotra C.
When the two last are sliced off, he should say for each portion, vy4varteth4m, separate ye two!
Commentary.
Each slice, avadana, is said to be about a thumb’s breadth. In the case of sdmnd4yya, the mixture of sour and sweet milk, a kind of coagulated sour milk, each portion is to be of the same breadth, but, as it is fluid, it is sOTRAS XCVIII-CIV. 343
taken out with a ladle (sruva) of a corresponding size; see Katyayana I, 9, 7. Sétra CI. For these two last portions he makes the indication of the deity. Commentary.
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taken out with a ladle (sruva) of a corresponding size; see Katyayana I, 9, 7. Sétra CI. For these two last portions he makes the indication of the deity. Commentary.
With the earlier portions, there is a rule which of two gods should have the first or the second portion. With the last couple, however, the priest may himself assign whichever portion he likes to one or the other god. The commentary says, svayam eva idam asy4 iti sankalpayet.
Sotra CII.
When there is a number of Aarus and Purod@&sas, one separates what belongs to the Aarus and what belongs to the Purod4sas, before the strewing. ommentary.
Prag adhivapanat, before the strewing, is explained by prag adhivapanfrthakrishvégindd4nat, before one takes the black skin which is used for the strewing.
Soétra CIII. One then marks the two (the materials for the Karus and the Purod4sas) according to the deities (for whom they are intended).
Sotra CIV. Let the word idam be the rule.
Commentary.
This means that the offering (havis) intended for each deity should be pointed out by the words idam, this, AgneAd, is for Agni, &c. Thus we read with regard to the offerings intended for certain gods and goddesses: idam DhAtur, idam Anumatya, Rakay4d Sinivalya, Kuhvaé.
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Sotra CV.
All this applies also to Karus and Purodasas which are separated.
Commentary.
The commentary explains vyatishikta by anyonyam vyavahita, though it is difficult to see how it can have that meaning. It is said that in the Vaisvadeva the Karus and Purod4sas are vyatishikta, but that they also have to be divided before the adhivapana, and to be marked for each deity. Thus we read: Idam Agneé, Savitu, Pashnzo, Marutam, Dy4vaprithivyod, &c.
Sotra CVI.
At the time when the KapA4las are put on the fire, one puts on the aru with the first kap4la verse.
Commentary.
Karu is here used for the vessel for boiling the aru, the darusthali. The first of these verses is dhr#sh¢ir asi. Kapd4las are the jars in which the rice is cooked.
Sttra CVII. The verse is adapted and changed to dhruvossi.
Commentary.
Samn&Ama means the same as tha, i.e. the modification of a verse so as to adapt it to the object for which it is used. In our case, faru, being a masculine, dhrishiéi, a feminine, is replaced by dhruva, a masculine.
Sétra CVIII. At the time when the meal is to be cleansed, one cleanses the grains. Commentary.
This takes place after the £aru-pot has been put on. The tamwdulas are the unhusked grains, pish¢a is the
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ground flour. In Sanskrit a distinction is made between sasya, the corn in the field, dh4nya, corn with the husk, tazdula, grains without husks, anna, roasted grains.
Sotra CIX. At the time of cooking (adhisrapaza) one throws the grains in with the cooking verse. Commentary. This verse is gharmossi.
Sotra CX,
Without taking the £aru (out of the sth4l!) one puts it down. Sotra CXI.
At the Darsa-pfirzamAsa sacrifices there are fifteen SAmidhents.
Sotra CIX. At the time of cooking (adhisrapaza) one throws the grains in with the cooking verse. Commentary. This verse is gharmossi.
Sotra CX,
Without taking the £aru (out of the sth4l!) one puts it down. Sotra CXI.
At the Darsa-pfirzamAsa sacrifices there are fifteen SAmidhents.
Commentary.
Samidhenis are particular verses recited while the fire is being kindled. The first and last verses are repeated thrice, so as to make fifteen in all.
Sttra CXII.
At the Ishéi and Pasubandha sacrifices there are seventeen SAmidhents, when they are so handed down. Sotra CXIII.
When it is said that wishful ish¢is are performed in a murmur, this means that the names of the chief deities are pronounced in a murmur (likewise the yagy4 and anuvdkyA).
Sodtra CXIV,
The Darsa-pirzamAsa sacrifice is the Prakr7ti or norm for all ish/Zis.
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Commentary.
The Sftras, in describing the performance of certain sacrifices, treat some of them in full detail. These are called prakrzti. Prakriyante:smin dharma iti prakarazam prakvitiz. They form the type of other sacrifices, which are therefore looked upon as mere modifications, vikr ti, and in describing them those points only are fully described in which they differ from their prakriti. A sacrifice which is a vikvzti, may again become the prakriti of another sacrifice. This system is no doubt compendious, but it is not free from difficulty, and, in some cases, from uncertainty. It shows how much system there is in the Indian sacrifices, and how fully and minutely that system must have been elaborated, before it assumed that form in which we find it in the Brahmavas and Sftras. It must not be supposed that the sacrifices which serve as prakr#ti, are therefore historically the most ancient.
Sotra CXV.
It is also the norm for the Agnishomtya Pasu, the animal sacrifice for Agni-Shomau.
Sotra CXVI. And this is the norm for the Savantya.
Soétra CXVII.
And the Savantya is the norm for the Aik4dasinas. Sttra CXVIII.
And the Aik&dasinas are the norm for the Pasugazas.
Commentary.
The rules for the Pasugavzas are therefore to be taken over from the Aikadasinas, the Savaniya, the Agnishomiya-pasu, and the Darsa-pdrzamdasa, so far as they have been modified in each particular case, and arep. 347 finally determined by the rules of each Pasugaza, as, for instance, the Aditya-pasu.
Sdtra CXIX.
The Vaisvadeva is the norm for the Varuzapraghasa, SAkamedha, and Stra.
Commentary.
The Vaisvadeva, beginning, like the Darsa-pirnam Asa, with an Agneya ash¢akapaAla, takes certain rules from the Darsa-pdrxamAsa, and transfers these, together with its own, as, for instance, the nine pray4gas, to the Varuna-praghasa, &c.
Sotra CXX.
The Vaisvadevika EkakapAla is the norm for all EkakapAlas.
Commentary.
Sotra CXX.
The Vaisvadevika EkakapAla is the norm for all EkakapAlas.
Commentary.
The Ekakapala is a puroddsa cake, baked in one kapala. It is fully described in the Vaisvadeva, and then becomes the norm of all Ekakap4las. An ekakapala cake is not divided.
Sotra CXXI.
The Vaisvadevit Amiksh4 is the norm for the AmikshAs (a preparation of milk).
Sotra CXXII.
Here the Vik4ra, the modification, is perceived from similarity.
Commentary.
If it has once been laid down that the Darsa-pdrnamasa is the prakriti or norm for all ishZis, then similarity determines the modification in all details, such as the offerings and the gods to whom offerings are made. Thus Karu, being a vegetable offering, would rank as a vikara of purod4sa, which occurs in the Darsa-pirzamasa sacrifice, and is likewise vegetable. Honey and waterp. 348 would be looked upon as most like the Agya in the Darsa-pdrzam4sa. Amiksh4, a preparation of milk, would come nearest to the SAamnayya, which is a mixture of sour and sweet milk.
Stra CXXIII.
Offerings for one deity are vik4ras of the Agneya.
Commentary.
In the Darsa-pfrzamAsa, which is the prakrcti of the ishfis, the purod4sa for Agni is meant for one deity. Hence all offerings to one deity in the vikrztis follow the general rules of the Agneya purod4sa, as described in the Darsa-pdrzamAsa, for instance, the £aru for Sdrya, the Dv4dasa-kap4la for Savitrz.
Sotra CXXIV.
Offerings for two deities are vikaras of the Agntshomfya.
Commentary.
They must, however, be vegetable offerings, because the purod4sa for Agni-Shomau is a vegetable offering. As an instance, the AgnAavaishnava EkAdasakapAla is quoted. Agnishomtya has a short a, but the first a in 4gnavaishnava is long.
Sotra CXXV.
Offerings for many deities are vik4ras also of the Aindragna.
Commentary.
The #a in bahudevatas ka is explained by the commentary as intended to include the AgnAvaishmaya also. Any offering intended for more than one deity may be considered as intended for many deities.
Sttra CXXVI. They are optionally vik4ras of the Aindragna.
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Commentary.
Sometimes these two Sitras are combined into one. The commentator, however, sees in the v4 of aindragnavikara va a deeper meaning. Agni-Shomau, he says, consists of four, Indr4gni of three syllables. Therefore if the name of more than one deity consists of four syllables, it should be treated as a vik4ra of the Agnishomtya, if of less than four syllables, as a vikara of the Aindragna.
Sotra CXXVII.
An exception must be made in the case of the gods of the prakv?ti, as, for instance, the Aindra purod4sa, the Saumya 4aru.
Commentary.
Sotra CXXVII.
An exception must be made in the case of the gods of the prakv?ti, as, for instance, the Aindra purod4sa, the Saumya 4aru.
Commentary.
The exception applies to cases where the offering in a vikriti sacrifice is meant for the same principal deities _ as those of the prakrzti offering. For instance, in the Darsa-pirzamasa Agni and Soma are the deities of the Agnishomtya, Indra and Agni of the Aindragna. If then in one of the secondary or vikrzti sacrifices there occurs an Aindra purod4sa, or a Saumya aru, then the Aindra purod4sa is treated as a vik4ra of the Aindragna, the Saumya aru as a vikara of the Agnishomiya. The Somendra aru also, as its principal deity is Soma, would follow the Agnishomtya, the Indrasomiya purod4sa, as its principal deity is Indra, would follow the Aindragna.
Sotra CX XVIII.
If there is sameness both in the offering and in the deity, then the offering prevails.
Commentary.
If a karu for PragApati occurs in a vikrzti sacrifice, it would follow that, being offered to Pragapati, it should be offered with murmuring, but, as it is a vegetable offering, it follows the norm of the purod4sa, though the purodasa is intended for Agni.
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Sotra CX XIX.
If there is contradiction with regard to the substance and the preparation of an offering, the substance prevails. Commentary.
A purodAsa may be made of vrthi, rice, or of nivara, wild growing rice. The wild rice has to be pounded, but not the good rice. The preparation, however, has to yield in a vikrzti, the important point being the substance.
SOtra CX XX.
If there is contradiction with regard to the substance, the object prevails.
Commentary.
An example makes the meaning of this Sftra quite clear. Generally the y dpa or sacrificial post for fastening sacrificial animals is made of Khadira wood. But if a post made of wood is not strong enough to hold the animal, then an iron post is to be used, the object being the fastening of the animal, while the material is of less consequence.
Sotra CXXXI.
In a Prakyzti sacrifice there is no Uha, modification of the mantras.
Commentary.
Certain mantras of the Veda have to be slightly altered, when their application varies. In the normal sacrifices, however, no such alteration takes place.
Stra CXXXII. In a Vikrzti sacrifice modification takes place, according to the sense, but not in an arthav4da. Commentary.
Some mantras remain the same in the Vikrzti as in the Prakryzti. Others have to be modified so as to bep. 351 adapted to anything new that has to be. If, for instance, there is a Purod4sa for Agni in the Prakriti, and in its place a Purod4sa for Stirya in the Vikriti, then we must place Sarya instead of Agni in the dedicatory mantra.
Sétra CX XXIII.
When we hear words referring to something else, that is arthavada.
Commentary.
If, for instance, there is a Purod4sa for Agni in the Prakriti, and in its place a Purod4sa for Stirya in the Vikriti, then we must place Sarya instead of Agni in the dedicatory mantra.
Sétra CX XXIII.
When we hear words referring to something else, that is arthavada.
Commentary.
Arthav4da is generally explained as anything occurring in the Brahmazas which is not vidhi or command. Here, however, it refers to Mantras or passages recited at the sacrifice. We saw how such passages, if they referred to some part of the sacrifice, had to be modified under certain circumstances according to the sense. Here we are told that passages which do not refer to anything special in the sacrifice, are arthavAda and remain unmodified. All this is expressed by the words paravakyasravamat. VAakya stands for pad4ni, words, such as are used in the nivapamantra, &c. Some of these words are called samavetarth4ni, because they tell of something connected with the performance of the sacrifice, as, for instance, Agnaye gushtam nirvapami, I offer what is acceptable to Agni; others are asamavetarth4ni, as, for instance, Devasya tva Savitu# prasave. When such passages which are not connected with some sacrificial act occur (sravamAt), they naturally remain unaltered.
Sotra CXXXIV.
If what is prescribed is absent, a substitute is to be taken according to similarity.
Commentary.
Here we have no longer modification, but substitution (pratinidhi). In cases where anything special that has been prescribed is wanting, a substitute must be chosen, as similar as possible, and producing a similar effect.
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According to Ma#dana’s Trik4nda, the degrees of similarity are to be determined in the following order:
api, Gandhai rasai# sadvig grahyam pirvalabhe param param. ‘What is similar by effect, by shape, by leaves, by milk,
by flowers, and by fruit, By smell, or by taste is to be taken one after the other, if the former cannot be found.’
Soétra CXXXV.
If there is nothing very like, something a little like may be substituted, only it must not be prohibited.
Commentary.
If in a aru of mudgas, kidney-beans, phaseolus mungo, these kidney-beans should fail, a substitute may be taken, but that substitute must not be mAshas, phaseolus radiatus, because these m4shas are expressly forbidden; for it is said, Ayag#iy4 vai mash44&, ‘ Mashas are not fit for sacrifice.’
Sttra CXXXVI,
The substitute should take the nature of that for which it is substituted.
Commentary.
Commentary.
Taddharma, having the same qualities. If, for instance, nivara has been substituted for vrihi, it should be treated as if it were vrihi. The name vrihi should remain, and should not be replaced by nivara, just as Soma, if replaced by pdtik4, is still called Soma. Thus, when in the course of a sacrifice vrihi has once been replaced by nivdra, and vrihi can be procured afterwards, yet nivara is then to be retained to the end. If, however, the substituted nivara also come to an end, and afterwards both nivdra and vrthi are forthcoming, then vrihi has the preference. If neither be forthcoming, then some substitute is to be taken that approaches nearest to the substitute, the nivara, not to the sOTRAS CXXXV-CXXXIX. 353 original vrihi. Further, if a choice has been allowed between vrihi, rice, and yava, barley, and vrihi has been chosen, and afterwards, as substitute for vrihi, nivara, then, if nivara come to an end, and in the absence of vrihi, when a new supply of both nivara and yava has been obtained, the yava is to be avoided, and the original substitute for vrihi, the ntvAra, must be retained. In most of these cases, however, a certain penance also (prayaskitta) is required.
S0tra CXXXVIL.
If something is wanting in the measure, let him finish with the rest. Commentary. If it is said that a purod4sa should be as large as a horse’s hoof, and there is not quite so much left, yet whatever is left should be used to finish the offering,
Sttrra CXXXVIII.
Substitution does not apply to the master, the altar-fire, the deity, the word, the act, and a prohibition.
Commentary.
The master is meant for the sacrificer himself and his wife. Their place cannot, of course, be taken by anybody else. The altar-fire is supposed to have a supernatural power, and cannot be replaced by any other fire. Nothing can take the place of the invoked deities, nor of the words used in the mantras addressed to them, nor can the sacrifice itself be replaced by any other act. Lastly, when it is said that m4shas, varakas, kodravas are not fit for sacrifice, or that a man ought not to sacrifice with what should not be eaten by Aryas, nothing else can be substituted for what is thus prohibited.
Stra CXXXIX. The Prakrzti stops from three causes, from a corollary, from a prohibition, and from loss of purpose. (3°) Aa
p. 354
Commentary.
A corollary (praty4mn4na) occurs, when it is said, ‘instead of Kusa grass, let him make a barhis of reeds.’ A prohibition (pratishedha) occurs, when it is said, ‘he does not choose an Arsheya.’ Loss of purpose (arthalopa) occurs, when peshaza, pounding, would refer to faru, a pulse, that cannot be pounded, while grains can be.
Sotra CXL.
The AgnishZoma is the Prakrzti of the Ek4ha sacrifices. Commentary. The Ek4ha are sacrifices accomplished in one day.
Sotra CXLI.
The Dv4dasdha is the Prakvzti of the Ahargazas, Commentary.