Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘A Brahmaaza, who keeps sacred fires, shall, if he desires to live long, not eat new grain or meat, without having offered the (Agrayana) Isha with new grain and an animal (sacrifice) 1.’ These Pakayag#as, Haviryag#as or ishfis, and Soma sacrifices are enumerated by Gautama?, as follows : 1 See Manu, transl. by Buhler, S. B. E.. XXV, who quotes to the same purpose Gaut. VIII, 19-20; Vas. XI, 46; Vi. LIX, 2-9; Baudh. II, 4, 23; Yag#. 1, 97, 124-125. * K&tyayana, p. 34. 358 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS. Seven Seven Seven Pakasamsth4s : Haviryag#asamsthas: Somasamsth4s: (1) Ash/aka, (1) Agnyadheyam, (1) Agnish/omad, (2) Parvazam, (2) Agnihotram, (2) Atyagnishfoma4, (3) Sraddham, (3) Darsapfirzam4sau, (3) Ukthya4, (4) Sravant, (4) Katurmasyani’, (4) Shodast*, (5) Agrahdyant, (5) Agrayaneshiih, (5) Vagapeyas, (6) Kaitrt, (6) NirfdhapasubandhaA, (6) Atiratrad, (7) Asvayugt. (7) Sautramazi. (7) Aptoryimad. In a commentary on Dhirtasvamin’s Apastambasitrabhdshya (MS. E. I. H. 137) another list is given: Pikayagfias : Haviryagfias : (t) Aup&sanahomaA, Agnihotram, (2) Vaisvadevam, § Darsapfirnamdsau, (3) Parvazam, Agrayanam, (4) Ashéaka, KAturm4sy4ni, (5) Masisriddham, Nirfidhapasubandhad, (6) Sarpabalif, Sautramant, (7) fsanabalif. Pindapitriyagiiah. Somayagfias : Agnish/omaA, Atyagnishfoma, Ukthya, Shodast, Vagapeyah, AtirAtraA, Aptoryimad. This list is nearly the same as one given by Satyavrata Samasrami in the Usha. He gives, however, another list, which is: Seven Seven Pakasamsthas : Havihsamsthis : (1) S4yamhomak, Agnyadheyam, (2) Pratarhomat, §Agnihotram, (3) Sthalipaka, Darsa-, (4) Navayagiiah, PaurnamAsau, (5) Vaisvadevam, Agrayana, (6) Pitriyagtah, Katurmésy4ni, (7) Ash/aké. Pasubandha&. According to the substances offered, Seven Somasamsthis : Agnish/omah, Atyagnishfomah, UkthyaZ, Shodast, Vagapeyah, AtiratraA, Aptory4ma. sacrifices are some- ' Vaisvadevam parva, Varunapraghasah, sikamedhah. * Agnishfoma, Ukthya, Atirdtra, sometimes Shodasin, are the original Soma sacrifices; Atyagnish/oma, Vagapeya, and Aptoryama are later. See Weber, Ind. Stud. X, pp. 352, 391. sOTRAS CXLIX, CL.’ "359 times divided into vegetable and animal sacrifices. The vegetable substances are, tazdul4#, pish¢ani, phalikaraz4h, purodasak, odanak, yavagih, prithukak, lagak, dhanas, and aktava#. The animal substances are, payas, dadhi, agyam, 4mikshé, vaginam, vap4, tvakak, m4msam, lohitam, and pasurasah. Sotra CXLIX. If there are fewer Mantras and more (sacrificial) acts, then after dividing them into equal parts, let him perform the former with the former, the latter with the latter. Commentary. It happens, for instance, in certain ishfis that a pair of Yagya and Anuvaky4 mantras is given, but six acts. In that case one half of the mantras is used for one half of the acts, and the other half of the mantras for the other half of the acts. Sétra CL.
2Commentary. It happens, for instance, in certain ishfis that a pair of Yagya and Anuvaky4 mantras is given, but six acts. In that case one half of the mantras is used for one half of the acts, and the other half of the mantras for the other half of the acts. Sétra CL. If there are fewer acts and more Mantras, let him perform and act with one mantra, those which remain are optional, as the materials for the sacrificial post. Commentary. Kapardisvamin seems to have divided this Sdtra into three, the second being avasish/4 vikalparth4z, the third yatha ydpadravyaziti. But it is better to take it as one, as it is in MS. 1676. If there are, for instance, fourteen vapanas, while there are many more mantras, let him select fourteen mantras and use them for each vapana, while the rest will be useful for another performance. A similar case occurs when different kinds of wood are recommended for making the sacrificial post, or when rice or barley are recommended for an offering. Here a choice has to be made. The iti at the end is explained as showing that there are other instances of the same kind. 366 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS, Sotra CLI. From the end there takes place omission or addition. Commentary. This refers again to the same subject, namely what has to be done if there are either more or less mantras than there are acts which they are to accompany. In that case it is here allowed to use as many mantras as there are acts, and to drop the rest of the mantras. Or, if there are less mantras than there are acts, then, after the mantras have been equally divided, the last verse is to be multiplied. For instance, in the DvikapAla sacrifice for the two Asvins, the placing of the two kap4las is accompanied by two mantras. The rest of the mantras enjoined in the prakriti is left out. But if there are, for instance, twelve or more ishfakAs, bricks, to be placed, while there are only ten mantras, then the mantras are equally divided, and the fifth and tenth to be repeated, as many times as is necessary to equal the number of the ish¢ak4s. _ Sotra CLIT. As the Prakriti has been told before, anything that has not been told before, should be at the end. Commentary. This seems to mean that anything new, peculiar to a Vikriti, and not mentioned in the Praky7ti, should come in at the end, that is, after those portions of the sacrifice which are enjoined in the Prakriti. Sotra CLIT. The rule should stand on account of the fitness of the Kumbhti, a large pot, the Sfla, the spit for boiling the heart, and the two Vap4srapazts, the spits for roasting the vapé. Commentary. Kumbhi is explained by sronzyddip4kasamartha sOTRAS CLI-CLV. 361
3Sotra CLIT. The rule should stand on account of the fitness of the Kumbhti, a large pot, the Sfla, the spit for boiling the heart, and the two Vap4srapazts, the spits for roasting the vapé. Commentary. Kumbhi is explained by sronzyddip4kasamartha sOTRAS CLI-CLV. 361 brthati sthali; Sala by hridayapakartha yashii£, and Vapdasrapani by vapasrapaz4arthe yashf#i dve. The exact object of the Sdtra is not quite clear. Prabhutva is explained by samarthatva, that is, fitness. This would mean, that on account of their fitness, or because they can be used for the object for which they are intended, or, so long as they can be used, the rule applying to them should remain. The commentary explains tantram by tantrata or ekata. It may mean that the same pots and spits should be used, so long as they fulfil their purpose. The next Sdtra would then form a natural limitation. Sotra CLIV. But if there is a different kind of animal, there is difference (in pots and spits), owing to the diversity of cooking. Commentary. If different animals are to be cooked, then there must be different pots for each (pratipasum), because each requires a different kind of cooking. The commentary adds that, as the reason for using different pots is given, that reason applies also to young and old animals of the same kind (gAti), i.e. the young and small animal would require a different pot and a different kind of cooking. Sotra CLV. At the Vanaspati sacrifice, which is a modification (vikara) of the Svish¢éakvzt, the addresses (nigama) of the deities should take place in the Y4gy4, because they are included in the Prakrzti. Commentary. These nigamas of the deities are not mentioned in the rules of the Vanaspati sacrifice, but they are mentioned in the rules for the Svishfakrit sacrifice of the DarsapdarzamAsa, which is the Prakrzti, and should therefore be taken over. Here again, because a reason is given, it is 362 APASTAMBA’S YAGNA-PARIBHASHA-SOUTRAS, understood that the same reason would apply to other portions of Svish¢akrit also, such as the Dvir abhigharamza, which is to be retained in the Vanaspati sacrifice, Sétra CLVI. The Anvérambhantya or initiatory ceremony does not take place in a Vikrzti, because the Vikvztis would fall within the time of the Prakrzti, and the Anv4rambhamty4 has but one object, namely (the initiation of) the Darsa-pdrzam4sa sacrifice. Commentary. ‘The Anvarambhaniy4 ceremony has to be performed by those who begin the Darsa-prszamAsa sacrifice. It has thus one object only, and is never enjoined for any other cause. It is not therefore transferred to any Vikriti, such as the Saurya ceremony, &c. The Darsa-pdrzam4sa sacrifice having to be performed during the whole of life, or during thirty years, the Vikrztis would necessarily fall within the same space of time. The initiatory ceremony has reference to the Darsa-pdrazamAsa sacrifice only, and thus serves as an introduction to all the Vikritis, without having to be repeated for each.
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.
1‘A Brahmaaza, who keeps sacred fires, shall, if he desires to live long, not eat new grain or meat, without having offered the (Agrayana) Isha with new grain and an animal (sacrifice) 1.’ These Pakayag#as, Haviryag#as or ishfis, and Soma sacrifices are enumerated by Gautama?, as follows : 1 See Manu, transl. by Buhler, S. B. E.. XXV, who quotes to the same purpose Gaut. VIII, 19-20; Vas. XI, 46; Vi. LIX, 2-9; Baudh. II, 4, 23; Yag#. 1, 97, 124-125. * K&tyayana, p. 34. 358 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS. Seven Seven Seven Pakasamsth4s : Haviryag#asamsthas: Somasamsth4s: (1) Ash/aka, (1) Agnyadheyam, (1) Agnish/omad, (2) Parvazam, (2) Agnihotram, (2) Atyagnishfoma4, (3) Sraddham, (3) Darsapfirzam4sau, (3) Ukthya4, (4) Sravant, (4) Katurmasyani’, (4) Shodast*, (5) Agrahdyant, (5) Agrayaneshiih, (5) Vagapeyas, (6) Kaitrt, (6) NirfdhapasubandhaA, (6) Atiratrad, (7) Asvayugt. (7) Sautramazi. (7) Aptoryimad. In a commentary on Dhirtasvamin’s Apastambasitrabhdshya (MS. E. I. H. 137) another list is given: Pikayagfias : Haviryagfias : (t) Aup&sanahomaA, Agnihotram, (2) Vaisvadevam, § Darsapfirnamdsau, (3) Parvazam, Agrayanam, (4) Ashéaka, KAturm4sy4ni, (5) Masisriddham, Nirfidhapasubandhad, (6) Sarpabalif, Sautramant, (7) fsanabalif. Pindapitriyagiiah. Somayagfias : Agnish/omaA, Atyagnishfoma, Ukthya, Shodast, Vagapeyah, AtirAtraA, Aptoryimad. This list is nearly the same as one given by Satyavrata Samasrami in the Usha. He gives, however, another list, which is: Seven Seven Pakasamsthas : Havihsamsthis : (1) S4yamhomak, Agnyadheyam, (2) Pratarhomat, §Agnihotram, (3) Sthalipaka, Darsa-, (4) Navayagiiah, PaurnamAsau, (5) Vaisvadevam, Agrayana, (6) Pitriyagtah, Katurmésy4ni, (7) Ash/aké. Pasubandha&. According to the substances offered, Seven Somasamsthis : Agnish/omah, Atyagnishfomah, UkthyaZ, Shodast, Vagapeyah, AtiratraA, Aptory4ma. sacrifices are some- ' Vaisvadevam parva, Varunapraghasah, sikamedhah. * Agnishfoma, Ukthya, Atirdtra, sometimes Shodasin, are the original Soma sacrifices; Atyagnish/oma, Vagapeya, and Aptoryama are later. See Weber, Ind. Stud. X, pp. 352, 391. sOTRAS CXLIX, CL.’ "359 times divided into vegetable and animal sacrifices. The vegetable substances are, tazdul4#, pish¢ani, phalikaraz4h, purodasak, odanak, yavagih, prithukak, lagak, dhanas, and aktava#. The animal substances are, payas, dadhi, agyam, 4mikshé, vaginam, vap4, tvakak, m4msam, lohitam, and pasurasah. Sotra CXLIX. If there are fewer Mantras and more (sacrificial) acts, then after dividing them into equal parts, let him perform the former with the former, the latter with the latter. Commentary. It happens, for instance, in certain ishfis that a pair of Yagya and Anuvaky4 mantras is given, but six acts. In that case one half of the mantras is used for one half of the acts, and the other half of the mantras for the other half of the acts. Sétra CL.
2Commentary. It happens, for instance, in certain ishfis that a pair of Yagya and Anuvaky4 mantras is given, but six acts. In that case one half of the mantras is used for one half of the acts, and the other half of the mantras for the other half of the acts. Sétra CL. If there are fewer acts and more Mantras, let him perform and act with one mantra, those which remain are optional, as the materials for the sacrificial post. Commentary. Kapardisvamin seems to have divided this Sdtra into three, the second being avasish/4 vikalparth4z, the third yatha ydpadravyaziti. But it is better to take it as one, as it is in MS. 1676. If there are, for instance, fourteen vapanas, while there are many more mantras, let him select fourteen mantras and use them for each vapana, while the rest will be useful for another performance. A similar case occurs when different kinds of wood are recommended for making the sacrificial post, or when rice or barley are recommended for an offering. Here a choice has to be made. The iti at the end is explained as showing that there are other instances of the same kind. 366 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS, Sotra CLI. From the end there takes place omission or addition. Commentary. This refers again to the same subject, namely what has to be done if there are either more or less mantras than there are acts which they are to accompany. In that case it is here allowed to use as many mantras as there are acts, and to drop the rest of the mantras. Or, if there are less mantras than there are acts, then, after the mantras have been equally divided, the last verse is to be multiplied. For instance, in the DvikapAla sacrifice for the two Asvins, the placing of the two kap4las is accompanied by two mantras. The rest of the mantras enjoined in the prakriti is left out. But if there are, for instance, twelve or more ishfakAs, bricks, to be placed, while there are only ten mantras, then the mantras are equally divided, and the fifth and tenth to be repeated, as many times as is necessary to equal the number of the ish¢ak4s. _ Sotra CLIT. As the Prakriti has been told before, anything that has not been told before, should be at the end. Commentary. This seems to mean that anything new, peculiar to a Vikriti, and not mentioned in the Praky7ti, should come in at the end, that is, after those portions of the sacrifice which are enjoined in the Prakriti. Sotra CLIT. The rule should stand on account of the fitness of the Kumbhti, a large pot, the Sfla, the spit for boiling the heart, and the two Vap4srapazts, the spits for roasting the vapé. Commentary. Kumbhi is explained by sronzyddip4kasamartha sOTRAS CLI-CLV. 361
3Sotra CLIT. The rule should stand on account of the fitness of the Kumbhti, a large pot, the Sfla, the spit for boiling the heart, and the two Vap4srapazts, the spits for roasting the vapé. Commentary. Kumbhi is explained by sronzyddip4kasamartha sOTRAS CLI-CLV. 361 brthati sthali; Sala by hridayapakartha yashii£, and Vapdasrapani by vapasrapaz4arthe yashf#i dve. The exact object of the Sdtra is not quite clear. Prabhutva is explained by samarthatva, that is, fitness. This would mean, that on account of their fitness, or because they can be used for the object for which they are intended, or, so long as they can be used, the rule applying to them should remain. The commentary explains tantram by tantrata or ekata. It may mean that the same pots and spits should be used, so long as they fulfil their purpose. The next Sdtra would then form a natural limitation. Sotra CLIV. But if there is a different kind of animal, there is difference (in pots and spits), owing to the diversity of cooking. Commentary. If different animals are to be cooked, then there must be different pots for each (pratipasum), because each requires a different kind of cooking. The commentary adds that, as the reason for using different pots is given, that reason applies also to young and old animals of the same kind (gAti), i.e. the young and small animal would require a different pot and a different kind of cooking. Sotra CLV. At the Vanaspati sacrifice, which is a modification (vikara) of the Svish¢éakvzt, the addresses (nigama) of the deities should take place in the Y4gy4, because they are included in the Prakrzti. Commentary. These nigamas of the deities are not mentioned in the rules of the Vanaspati sacrifice, but they are mentioned in the rules for the Svishfakrit sacrifice of the DarsapdarzamAsa, which is the Prakrzti, and should therefore be taken over. Here again, because a reason is given, it is 362 APASTAMBA’S YAGNA-PARIBHASHA-SOUTRAS, understood that the same reason would apply to other portions of Svish¢akrit also, such as the Dvir abhigharamza, which is to be retained in the Vanaspati sacrifice, Sétra CLVI. The Anvérambhantya or initiatory ceremony does not take place in a Vikrzti, because the Vikvztis would fall within the time of the Prakrzti, and the Anv4rambhamty4 has but one object, namely (the initiation of) the Darsa-pdrzam4sa sacrifice. Commentary. ‘The Anvarambhaniy4 ceremony has to be performed by those who begin the Darsa-prszamAsa sacrifice. It has thus one object only, and is never enjoined for any other cause. It is not therefore transferred to any Vikriti, such as the Saurya ceremony, &c. The Darsa-pdrzam4sa sacrifice having to be performed during the whole of life, or during thirty years, the Vikrztis would necessarily fall within the same space of time. The initiatory ceremony has reference to the Darsa-pdrazamAsa sacrifice only, and thus serves as an introduction to all the Vikritis, without having to be repeated for each.
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.
No commentary for this page.