Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And this new moon, the junction of the fifteenth day and the pratipad, is called Kuh@. We should read am4vasy4m. SOTRAS LXVI-LXXI. 335 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). 336 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS, 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 re- stricted. 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, SOTRAS LXXII-LXXIX. 337 Sttra LX XVI.
2What 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, SOTRAS LXXII-LXXIX. 337 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 338 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS. 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 pre- scribed. 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). SOTRAS LXXX-LXXXVII. 339 Commentary. This Stra forms sometimes part of the preceding Satra, and would then refer to the Pitrzyagia only. Sdtra LXXXIV.
3Sotra LX XXIII. A principal act (pradh4na) is accompanied by auxiliary acts (anga). SOTRAS LXXX-LXXXVII. 339 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 340 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS. 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. SOTRAS LXXXVIII-XCVII. 341 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.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And this new moon, the junction of the fifteenth day and the pratipad, is called Kuh@. We should read am4vasy4m. SOTRAS LXVI-LXXI. 335 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). 336 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS, 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 re- stricted. 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, SOTRAS LXXII-LXXIX. 337 Sttra LX XVI.
2What 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, SOTRAS LXXII-LXXIX. 337 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 338 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS. 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 pre- scribed. 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). SOTRAS LXXX-LXXXVII. 339 Commentary. This Stra forms sometimes part of the preceding Satra, and would then refer to the Pitrzyagia only. Sdtra LXXXIV.
3Sotra LX XXIII. A principal act (pradh4na) is accompanied by auxiliary acts (anga). SOTRAS LXXX-LXXXVII. 339 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 340 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS. 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. SOTRAS LXXXVIII-XCVII. 341 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.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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