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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Sotra 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 water 348 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS. 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. SOTRAS CXXIII-CXXVIII. 349 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.
2Sotra 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. 350 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS. Sotra CX XIX. If there is contradiction with regard to the substance and the preparation of an offering, the sub- stance 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 be SOTRAS CXXIX—CXXXIV. 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.
3If, 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. 352 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS. According to Ma#dana’s Trik4nda, the degrees of similarity are to be determined in the following order: Ka4ryai rfpais tathd parmai# kshiraiz pushpaié phalair 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.
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 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 water 348 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS. 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. SOTRAS CXXIII-CXXVIII. 349 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.
2Sotra 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. 350 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS. Sotra CX XIX. If there is contradiction with regard to the substance and the preparation of an offering, the sub- stance 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 be SOTRAS CXXIX—CXXXIV. 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.
3If, 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. 352 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS. According to Ma#dana’s Trik4nda, the degrees of similarity are to be determined in the following order: Ka4ryai rfpais tathd parmai# kshiraiz pushpaié phalair 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.
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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