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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Commentary. 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 Thus, when in the course of a sacrifice vrihi has once been replaced by nivdra, and vrihi can be procured afterwards, yet nivara is then to be retained to the end.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 pur- pose. (3°) Aa 354 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS, 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.
2Sotra 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. The Dvadasdha lasts twelve days and is a Soma sacrifice. It is either an Ahina or a Sattra. An Ahargaza is a series of daily and nightly sacrifices. Those which last from two nights to eleven nights are called Ahina. Those which last from thirteen to one hundred nights or more are called Sattras. Sotra CXLII. The Gavamayana is the Prakrzti of the SAmvatsarikas. Commentary. The Gavamayana lasts three years, and it is the type of all Saszvatsarika sacrifices, whether they last one, two, three or more years. They all belong to the class of Sattras. Sotrra CXLIII. Of the Nik4yi sacrifices the first serves as Prakriti. SOTRAS CXL-CXLVI. 355 Commentary. Among the Nik4yi sacrifices, lit. those which consist of a number, all having the same name, but different rewards, the first is the prakrizti of the subsequent ones. The commentator calls them sAdyaskra &c., and mentions as the first the Agnishzoma. See Sitra CXLVI, and Weber, Ind. Stud. XIII, p. 218. _ Sorra CXLIV. At the AgnishZoma there is the Uttara-vedi. Commentary. The commentator explains this by saying that at the Soma sacrifices, i.e. at the Agnish#oma, Ukthya, Shodasin, and Atirdtra, the fire is carried from the Ahavaniya to the Uttara-vedi, which is also called the Soma altar. Sotra CXLV. The fire is valid for the successive sacrifices. Commentary. This fire refers to the fire on the Uttara-vedi, mentioned in the preceding Sitra, and the object of the Sitra seems to be to include the act of lighting the fire on the Uttara-vedi in the Prakriti, though properly speaking it does not form part of the Agnishtoma. But I cannot quite understand the argument of the commentator. Sodtra CXLVI. This does not apply to the SAdyaskras, the Vagapeya, the Shodasin, and the Sdrasvata Sattra. Commentary. With regard to the Shodasin and its vik4ra, the Vagapeya, the laying of the fire is not mentioned. In the case of the Sadyaskras, it becomes impossible, because they -have to be quickly finished. In the case of the SArasvata Sattra, there is the same difficulty on account of not remaining in the same place (anavasthapan n4gnis &tyate). Aa2 356 APASTAMBAS YAGNA-PARIBHASHA-SOTRAS. Sttra CXLVII. A sacrificer wishes the object of his sacrifice at the beginning of the sacrifice. Commentary. Some MSS. read kAmayeta, ‘he should wish,’ but the commentator explains that such a command (vidhi) is unnecessary, because it is natural to form a wish (svatah siddhatvat). Sdtra CXLVIII. At the beginning of a special part of the sacrifice, one should wish the object of that part of the sacrifice, Commentary.
3Sdtra CXLVIII. At the beginning of a special part of the sacrifice, one should wish the object of that part of the sacrifice, Commentary. The commentary, though objecting, and objecting rightly, to kamayeta, ‘he should wish,’ in the preceding Satra, accepts kamayeta as determining the present Sitra, saying kamayetety anuvartate. One should read yag#angakamam, not yag#akamam, for the commentary explains it by yag#4angaphalasankalpakd. Whether it was really intended that there should be a special wish for each part or subsidiary act of a sacrifice (yag#4nga), is another question, but the commentator evidently thought so. KAtyayana, who treats the same subject (1, 2, 10 seq.), states that there should be this desire for a reward for certain sacrifices which are offered for a certain purpose, as, for instance, the Dv4das4ha, but that there are no such motives for other sacrifices, and parts of sacrifices. He mentions, first of all, a niyama, a precept for the sacrifice, such as ‘Speak the truth.” Then a nimitta, a special cause, as when some accident has taken place that must be remedied, for instance, when the house has been burnt down, &c. Thirdly, the Agnihotra, the morning and evening Homa; fourthly, the Darsa-pdrzamdsau; fifthly, the Dakshayana,a vikriti of the Darsa-pdrvzamAsau, the Agrayana; sixthly, the NirQdsa-pasu, the animal sacrifice. All these have to be performed as a sacred SOTRAS CXLVII, CXLVIII. 357 duty, and without any view to special rewards. Thus we read in VAsishfha : Avasyam brahmazo-gnin Adadhita, darsapirzamasAgrayaneshdikaturmasyapasusomais ka yageta, ‘A Brahmana should without fail place his fires, and offer the Darsapirzam4sa, the Agrayaneshféi, the KX aturmasyas, the Pasu, and the Soma sacrifices,’ Harita says: Pakayag#an yagen nityam haviryag#ams ka nityasak, Somams ka vidhipdrvena ya ikkhed dharmam avyayam, ‘Let a man offer the Pakayag#as always, always also the Haviryag#as, and the Soma sacrifices, according to rule, if he wishes for eternal merit. The object of these sacrifices is aparimitaniZsreyasarOpamoksha, eternal happiness, and hence they have to be performed during life at certain seasons, without any special occasion (nimitta), and without any special object (kama). According to most authorities, however, they have to be performed during thirty years only. After that the Agnihotra only has to be kept up. The proper seasons for these sacrifices are given by Manu, IV, 25-27: ‘A Brahmaaza shall always offer the Agnihotra at the beginning or at the end of the day and of the night, and the Darsa and Paurzamiasa (ish/is) at the end of each halfmonth ; ‘When the old grain has been consumed the (Agrayana): Ishzi with new grain ; at the end of the (three) seasons the (K4turmasya) sacrifices ; at the solstices an animal (sacrifice) ; at the end of the year Soma offerings ;
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.
1Commentary. 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 pur- pose. (3°) Aa 354 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS, 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.
2Sotra 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. The Dvadasdha lasts twelve days and is a Soma sacrifice. It is either an Ahina or a Sattra. An Ahargaza is a series of daily and nightly sacrifices. Those which last from two nights to eleven nights are called Ahina. Those which last from thirteen to one hundred nights or more are called Sattras. Sotra CXLII. The Gavamayana is the Prakrzti of the SAmvatsarikas. Commentary. The Gavamayana lasts three years, and it is the type of all Saszvatsarika sacrifices, whether they last one, two, three or more years. They all belong to the class of Sattras. Sotrra CXLIII. Of the Nik4yi sacrifices the first serves as Prakriti. SOTRAS CXL-CXLVI. 355 Commentary. Among the Nik4yi sacrifices, lit. those which consist of a number, all having the same name, but different rewards, the first is the prakrizti of the subsequent ones. The commentator calls them sAdyaskra &c., and mentions as the first the Agnishzoma. See Sitra CXLVI, and Weber, Ind. Stud. XIII, p. 218. _ Sorra CXLIV. At the AgnishZoma there is the Uttara-vedi. Commentary. The commentator explains this by saying that at the Soma sacrifices, i.e. at the Agnish#oma, Ukthya, Shodasin, and Atirdtra, the fire is carried from the Ahavaniya to the Uttara-vedi, which is also called the Soma altar. Sotra CXLV. The fire is valid for the successive sacrifices. Commentary. This fire refers to the fire on the Uttara-vedi, mentioned in the preceding Sitra, and the object of the Sitra seems to be to include the act of lighting the fire on the Uttara-vedi in the Prakriti, though properly speaking it does not form part of the Agnishtoma. But I cannot quite understand the argument of the commentator. Sodtra CXLVI. This does not apply to the SAdyaskras, the Vagapeya, the Shodasin, and the Sdrasvata Sattra. Commentary. With regard to the Shodasin and its vik4ra, the Vagapeya, the laying of the fire is not mentioned. In the case of the Sadyaskras, it becomes impossible, because they -have to be quickly finished. In the case of the SArasvata Sattra, there is the same difficulty on account of not remaining in the same place (anavasthapan n4gnis &tyate). Aa2 356 APASTAMBAS YAGNA-PARIBHASHA-SOTRAS. Sttra CXLVII. A sacrificer wishes the object of his sacrifice at the beginning of the sacrifice. Commentary. Some MSS. read kAmayeta, ‘he should wish,’ but the commentator explains that such a command (vidhi) is unnecessary, because it is natural to form a wish (svatah siddhatvat). Sdtra CXLVIII. At the beginning of a special part of the sacrifice, one should wish the object of that part of the sacrifice, Commentary.
3Sdtra CXLVIII. At the beginning of a special part of the sacrifice, one should wish the object of that part of the sacrifice, Commentary. The commentary, though objecting, and objecting rightly, to kamayeta, ‘he should wish,’ in the preceding Satra, accepts kamayeta as determining the present Sitra, saying kamayetety anuvartate. One should read yag#angakamam, not yag#akamam, for the commentary explains it by yag#4angaphalasankalpakd. Whether it was really intended that there should be a special wish for each part or subsidiary act of a sacrifice (yag#4nga), is another question, but the commentator evidently thought so. KAtyayana, who treats the same subject (1, 2, 10 seq.), states that there should be this desire for a reward for certain sacrifices which are offered for a certain purpose, as, for instance, the Dv4das4ha, but that there are no such motives for other sacrifices, and parts of sacrifices. He mentions, first of all, a niyama, a precept for the sacrifice, such as ‘Speak the truth.” Then a nimitta, a special cause, as when some accident has taken place that must be remedied, for instance, when the house has been burnt down, &c. Thirdly, the Agnihotra, the morning and evening Homa; fourthly, the Darsa-pdrzamdsau; fifthly, the Dakshayana,a vikriti of the Darsa-pdrvzamAsau, the Agrayana; sixthly, the NirQdsa-pasu, the animal sacrifice. All these have to be performed as a sacred SOTRAS CXLVII, CXLVIII. 357 duty, and without any view to special rewards. Thus we read in VAsishfha : Avasyam brahmazo-gnin Adadhita, darsapirzamasAgrayaneshdikaturmasyapasusomais ka yageta, ‘A Brahmana should without fail place his fires, and offer the Darsapirzam4sa, the Agrayaneshféi, the KX aturmasyas, the Pasu, and the Soma sacrifices,’ Harita says: Pakayag#an yagen nityam haviryag#ams ka nityasak, Somams ka vidhipdrvena ya ikkhed dharmam avyayam, ‘Let a man offer the Pakayag#as always, always also the Haviryag#as, and the Soma sacrifices, according to rule, if he wishes for eternal merit. The object of these sacrifices is aparimitaniZsreyasarOpamoksha, eternal happiness, and hence they have to be performed during life at certain seasons, without any special occasion (nimitta), and without any special object (kama). According to most authorities, however, they have to be performed during thirty years only. After that the Agnihotra only has to be kept up. The proper seasons for these sacrifices are given by Manu, IV, 25-27: ‘A Brahmaaza shall always offer the Agnihotra at the beginning or at the end of the day and of the night, and the Darsa and Paurzamiasa (ish/is) at the end of each halfmonth ; ‘When the old grain has been consumed the (Agrayana): Ishzi with new grain ; at the end of the (three) seasons the (K4turmasya) sacrifices ; at the solstices an animal (sacrifice) ; at the end of the year Soma offerings ;
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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