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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Sotra 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. 342 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS, 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.
2343 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. 344 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS. 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 SOTRAS CV-CXIV. 345 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.
3Sotra 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. 346 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS. 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 are SOTRAS CXV-CXXII . 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.
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.
1Sotra 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. 342 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS, 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.
2343 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. 344 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS. 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 SOTRAS CV-CXIV. 345 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.
3Sotra 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. 346 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS. 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 are SOTRAS CXV-CXXII . 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.
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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