०१

We shall explain the sacrifice.

Commentary

Yajña, sacrifice, is an act by which we surrender something for the sake of the gods. Such an act must rest on a sacred authority (āgama), and serve for man’s salvation (śreyo’rtha). The nature of the gift is of less importance. It may be puroḍāśa, cake; karu, pulse; sāṃnāyya, mixed milk; paśu, an animal; soma, the juice of the Soma-plant, &c. nay, the smallest offerings of butter, flour, and milk may serve for the purpose of a sacrifice.

Yajña, yāga, yajana, and iṣṭi are considered as synonymes.

1. We shall explain sacrifice.

The sacrifice is for the three colours or castes (varṇa), for Brāhmaṇas and Rājanyas, also for the Vaiśya.

Commentary

Though the sacrifice is meant for the three castes, here called varṇa, i.e. colour, the third caste, that of the Vaiśya or citizen, is mentioned by itself, while the two castes, the Brāhmaṇas and Rājanyas (the Kṣatriyas or nobles), are mentioned together. This is done because there are certain sacrifices (bahuyajamāna), performed by Brāhmaṇas and Rājanyas together, in which Vaiśyas take no part. In the Śāṅkhāyana-sūtras, I, 1, 3, also the Vaiśya is mentioned by himself. In Kātyāyana’s Sūtras, however, no such distinction is made. and we read, I, 6, Brāhmaṇa-rājanya-vaiśyānāṃ śruteḥ. Women, if properly married, are allowed to participate in sacrifices, but no one is allowed to be accompanied by a Sūdrā woman, even though she be his wife. Properly a Brāhmaṇa should marry a wife of his own caste only. A Kṣatriya may marry a woman of his own or of the Brāhmaṇa caste. A Vaiśya’s proper wife should be taken from his own caste. See, however, Manu III, 12 seq.

The four castes, with the Śūdra as the fourth, are mentioned once in the Ṛg-veda, X, yo, 12. The opposition between Āryas and Śūdras occurs in the Atharva-veda, XIX, 62, &c., and in most of the Brāhmaṇas. In the Śatapatha Brāhmaṇa we read of the four castes, Brāhmaṇa, Rājanya, Vaiśya, and Śūdra, and we are told that none of them vomits the Soma. Kātyāyana excludes from the sacrifice the aṅgahīna, cripple, shaṇḍa, eunuch, and all aśrotriyas, persons ignorant of the Veda, which would bar, of course, the whole class of the Śūdras, but they are also specially excluded. Concessions, however, had to be made at an early time, for instance, in the case of the Rathakāra, who is admitted to the Agnyādhāna, &c. This name means chariot-maker, but Āpadeva, in his Mīmāṃsā-nyāya-prakāśa, remarks that, though rathakāra means a chariot-maker etymologically, it should be taken here as the name of a clan, namely that of the Saudhanvanas (MS. Mill 46, p. 13^(b)). Deva, in his commentary on the Kātyāyana-sūtras, makes the same remark. See also Weber, Ind. Stud. X, 12 seq. These Saudhanvanas, often identified with the Ṛbhus, are evidently the followers of Bṛbu, mentioned RV. VI, 45, 31; 33, and wrongly called Bṛdhu in Manu X, 107; see M.M., Hist. of A.S.L., p. 494. In the Śāṅkhāyana-Śrauta-sūtras, XVI, 11, 11 (ed. Hillebrandt), he is rightly called Bṛbu. In later times Rathakāra is the name of a caste, and its members are supposed to be the offspring of a marriage between a Māhiṣya and a Karaṇī. A Māhiṣya is the son of a Kṣatriya and a Vaiśyā, a Karaṇī the daughter of a Vaiśya and a Śūdrā. Sudhanvan also is used in Manu X, 23, as the name of a caste, namely the offspring of fallen (vrātya) Vaiśyas.

Another exception is made in favour of a Niṣādasthapati, a Niṣāda chieftain. If it meant a chieftain of Niṣādas, it might be meant for a Kṣatriya who happens to be a chieftain of Niṣādas. Here it is meant for a chieftain who is himself a Niṣāda, a native settler. He is admitted to the Gavedhuka sacrifice.

Again, although, as a rule, the sacrificer must have finished his study of the Veda and be married, a sacrifice is mentioned which a Brahmacārin, a student, may perform. The case thus provided for is, yo brahmacārī striyam upeyāt, sa gardabham paśum ālabheta. As these sacrificers are not upanīta, and therefore without the sacred fires, their sacrifices have to be performed with ordinary fires, and the sacrificial offerings, the puroḍāśas, are not cooked in kapālas, jars, but on the earth, while the avadānas (cuttings), heart, tongue, &c., are sacrificed in water, and not in fire. The Niṣāda chieftain has to learn the necessary Vedic verses by heart, without having passed through a regular course of Vedic study. The same applies to women, who have to recite certain verses during the sacrifice.

That certain women are admitted to the sacrifice, is distinctly stated by Kātyāyana, I, 1, 7, strī kāviśeṣāt.

2. It is meant for three classes Brāhmaṇa, Kṣatriya, and Vaiśya.

The sacrifice is prescribed by the three Vedas.

Commentary

In order to know the whole of the sacrifice, one Veda is not sufficient, still less one sākhā (recension) only. The sacrifice is conceived as a whole, and its members (aṅgas) are described in different parts of the three Vedas.

3. It is performed with the help of three Vedas.

By the Ṛg-veda, the Yajur-veda, the Sāma-veda (is the sacrifice prescribed).

4. (It is performed) with the help of the R̥gveda, Yajurveda, Sāmaveda.

The Darśa-pūrṇamāsau, the new and full-moon sacrifices, are prescribed by the Ṛg-veda and the Yajur-veda.

5. The New and Full-moon-sacrifices are performed with the help R̥gveda and Yajurveda.

The Agnihotra is prescribed by the Yajur-veda.

6. The Agnihotra (is performed) with the help of Yajur-veda.

The Agniṣṭoma is prescribed by all.

Commentary

By saying all, the Atharva-veda is supposed to be included, at least according to one commentator.

The Agniṣṭoma requires sixteen priests, the Paśu sacrifices six, the Cāturmāsyas five, the Darśa-pūrṇamāsas four.

7. The Agniṣṭoma (is performed) with the help of all the Vedas.

With the Ṛg-veda and Sāma-veda the performance takes place with a loud voice (uccaiḥ).

Commentary

Even lines of the Yajur-veda, if they are contained in the Ṛg-veda and Sāma-veda, would have to be pronounced with a loud voice. Certain mantras, however, are excepted, viz. the japa, abhimantraṇa, and anumantraṇa-mantras.

8. (The recitation) is done loudly with the R̥gveda and Sāmaveda.

यज्ञकर्मण्य् अ-जप-न्यूङ्ख-सामसु 1-2-34

इत्य् आह पाणिनिर् एकश्रुतिर् विदधाति।
तथा काशिका-कौमुद्यौ -

“अजपेति किम् । (ममा॑ग्ने॒ वर्चो॑ विह॒वेष्व॑स्तु) ।
जपो नाम उपांशुप्रयोगः । यथा जले निमग्नस्य ।”

तेनात्र नैकश्रुतिः।

With the Yajur-veda the performance takes place by murmuring (upāṃśu).

Commentary

This murmuring, upāṃśu, is described as a mere opus operatum, the words being repeated without voice and without thought. One may see the movements of the vocal organs in murmuring, but one should not hear them at a distance. If verses from the Ṛg-veda or Sāma-veda occur in the Yajur-veda, they also have to be murmured. See Kāty. I, 3, 10.

9. The recitation is done in an inaudible manner with the Yajurveda.

With the exception of addresses, replies, choosing of priests (pravara), dialogues, and commands.

Commentary

As all these are meant to be understood by others, they have therefore to be pronounced in a loud voice. The address (āśruta) is oṃ śrāvaya; the reply (pratyāśruta) is astu śrauṣaṭ¹; the choosing of priests (pravara) is agnir devo hotā; a dialogue (saṃvāda) is brahman prokṣishyāmi, om prokṣa; a command (sampreṣa) is prokṣaṇīr āsādaya.

10. Except the Āśrāva (-call),¹ Pratyāśruta (response),² the Pravara,² the conversation,³ and orders.⁴

In the Sāmidhenī hymns the recitation is to be between (the high and the low tone).

Commentary

The Sāmidhenīs are the hymns used for lighting the fire. One commentator explains antarā, between, as between high tone (kruṣṭa) and the murmuring (upāṃśu). Another distinguishes three high tones, the kruṣṭa (also called tāra or krauñca), the madhyama, and the mandra, and assigns the madhyama to the Sāmidhenī hymns. The mandra notes come from the chest, the madhyama notes from the throat, the uttama notes from the head.

11. At the time of the Sāmidheni-verses one should recite in the middle tone.

Before the Ājyabhāgas (such as the Ājya-portions at the Darśa-pūrṇamāsa), and at the morning Savana (oblation of Soma), the recitation is to be with the soft (mandra) voice.

Commentary

The pronunciation is loud, uccaiḥ, but soft, mandra. Satyavrata restricts this rule to the passages mentioned in Sūtra X. He also treats the second part of Sūtras XII, XIII, and XIV as separate Sūtras.

12. One should recite in lower tone before the Ājyabhāgas in an Iṣṭi and at the time of the morning pressing in a Soma-sacrifice;

Before the Sviṣṭakṛt (at the Darśa-pūrṇamāsa) sacrifice, and at the midday Savana, the recitation is to be with the middle voice.

13. in middle tone before the Sviṣṭakr̥t (in an Iṣṭi) and at the time of the midday pressing in a soma sacrifice;

In the remainder and at the third Savana with the sharp (kruṣṭa) voice².

Commentary

The remainder refers to the Darśa-pūrṇamāsa sacrifice, the three Savanas to the Soma sacrifice. Satyavrata takes all these rules as referring to the cases mentioned in Sūtra X.

14. in the loud tone in the remaining part of an Iṣṭi and at the time of the third pressing in a Soma sacrifice.

The movement of the voice is the same.

Commentary

In the three cases mentioned before, the voice moves quickly, when the words are to be pronounced high; slowly, when low; and measuredly, when neither loud nor low.

15. And the speed of the speech (recitation also should be similar to that).¹

The Hotṛ-priest performs with the Ṛg-veda.

16. The Hotr̥ performs (his work) with the R̥gveda;

The Udgātṛ-priest with the Sāma-veda.

17. the Udgātr̥ with the Sāmaveda;

The Adhvaryu-priest with the Yajur-veda.

18. the Adhvaryu with the Yajurveda;

The Brahma-priest with all.

Commentary

‘With all’ means with the three Vedas, because the Brahma-priest, or superintendent of the whole sacrifice, must be acquainted with the three Vedas. Others would include the Atharva-veda.

19. the Brahman with all.¹

When it is expressly said, or when it is rendered impossible, another priest also may act.

Commentary

Vipratishedha is explained by asambhava and aśakti.

20. Only when it is expressedly said¹ or in the case of a conflict, another² (priest does the work).

The priestly office (ārtvijya) belongs to the Brāhmaṇas.

Commentary

Sacrifices may be performed for Kṣatriyas, Vaiśyas, and, in certain cases, even for others, but never by any but Brāhmaṇas. The reason given for this is curious,—because Brāhmaṇas only are able to eat the remains of a sacrifice. See Śatap. Br. II, 3, 1, 39; Kātyāyana IV, 14, 11; also I, 2, 8, cont.

21. The priest-hood (is) a lot of Brāhmaṇas (only).

For all sacrifices the fires are laid once.

Commentary

The sacrificial fires have to be arranged for the first time by a peculiar ceremony, called the Agnyādhāna. They are generally three (Tretā), the Gārhapatya, the father; the Dakṣiṇa, the son; and the Āhavanīya, the grandson. The first laying of the Gārhapatya fire-altar takes place in spring for a Brāhmaṇa, in summer for a Rājanya, in winter for a Vaiśya.

22. For all the sacrifices fires are to be established only once.

If it is said, juhoti, ‘he sacrifices,’ it should be known that sarpir ājya, melted butter, is meant.

Commentary

Sarpis is here taken as an adjective, running; yad asarpat tat sarpir abhavat. Ājya is explained as navanītavikāradravyajātīyavacanaḥ sabdaḥ, i.e. a word signifying any kind of substance made of fresh butter.

In the Aitareya-Brāhmaṇa I, 3, we read ājyaṃ vai devānāṃ surabhi, ghṛtam manuṣyāṇām, ayutam pitṝṇām, navanītaṃ garbhāṇām, ‘Ājya is sweet or fragrant to the gods, ghṛta to men, ayuta to the manes, navanīta to children.’ Here the commentator explains that ājya is butter, when melted (vilīnaṃ sarpis), ghṛta, when hardened. Ayuta, sometimes called astu, is butter, when slightly melted, niṣpakva, when thoroughly melted. According to Kātyāyana I, 8, 37, ājya is of different kinds. It may be simple ghṛta, which, as a rule, should be made of the milk of cows. But in the absence of ājya, the milk of buffaloes (māhiṣa), or oil (taila), or sesam-oil (jārtila), or linseed oil (atasīsneha), &c., may be taken.

23. When it is prescribed “he offers a libation" one should understand “(of) ghee."

If it is said, juhoti, it should be known that the Adhvaryu is meant as performer.

Commentary

Though there is a man who offers the sacrifice, yet the actual homa, the throwing of butter &c. into the fire, has to be performed by the Adhvaryu priest.

24. One should understand Adhvaryu as the subject (in all the sentences except in those where someone else is expressedly mentioned or there is a conflict).

Likewise, the spoon (juhū) as the vessel.

25. (One should understand) the utensil to be the Juhū (ladle).

If the juhū has been elsewhere employed, let it be done with a ladle (sruva).

Commentary

The juhū is a sruc, a spoon, the sruva, a ladle.

26. When it is being used, then one should understand the Sruva (spoon) (to be the utensil).

The offering is made in the Āhavanīya fire.

27. The act of offering (should be done) in the Āhavanīya (fire) (except when stated otherwise).

The sacrificial vessels are kept from the first laying of the fires (ādhāna) for the whole life.

Commentary

All sacrificial vessels and instruments are to be kept, and most of them are burnt with the sacrificer at his death.

28. From the time of establishment of fires, the utensils are preserved upto the end of the life (of the sacrificer).

At every sacrifice these vessels are to be purified.

29. They are to be sanctified everytime in accordance to the ritual procedure.

The rule for the sacrifice are the Mantras and Brāhmaṇas.

30. Matra (formula) and Brāhmana (prescription of) (ritual) are authoritative in connction with the sacrifice.

The name Veda belongs both to the Mantras and Brāhmaṇas.

31. The name Veda is (to be given) to Mantra and Brāhmaṇa.

The Brāhmaṇas are the precepts for the sacrifice.

32. The Brāhmaṇas are the injunctions of the ritual.

The rest of the Brāhmaṇa, that which does not contain precepts, consists of explanations, i.e. reproof, praise, stories, and traditions.

Commentary

It is difficult to find words corresponding to technical terms in Sanskrit. Arthavāda, which I have translated by explanation, means not only the telling of the meaning, but likewise the telling of the object; parakṛti, story, means literally the action of another; purākalpa, traditions, means the former state. The difference between the two is stated to be that parakṛti refers to the act of one person, purākalpa to that of several. This subject is fully treated in the Pūrva-mīmāṃsā. Satyavrata begins a new Sūtra with ‘reproof’ (nindā).

33. The remainig part of the Brāhmaṇas (is called) Arthavāda (explanation) (consisting of) Nindā (blame) Praśaṁsā (praise), Parakr̥ti (activity of someone else), and Purākalpa (ancient happening).

All the rest are Mantras.

34. (The texts) other than (these are) the Mantras (formulae).

But passages which are not handed down, are not to be classed as Mantras, as, for instance, the pravara, the words used in choosing priests, divine or human; ūha, substitution of one word for another; and nāmadheya-grahaṇa, the mentioning of the names of particular sacrificers.

Commentary

The reason why such passages are not to be treated as Mantras is that they should not be subject to some of the preceding rules, as, for instance, the murmuring, enjoined in Sūtra IX. Those passages naturally vary in each sacrifice. With regard to the names a distinction is made between the gārhyam nāma, the domestic name of a person, such as Yajñaśarman, and the astrological name, such as Rauhiṇa, derived from the star Rohiṇī.

35. (Those parts which have not been traditionally transmitted should) not be called Mantras just as Pravara,¹ Ūha,² and mentions of names.³

Likewise the sound of a carriage and the sound of a drum.

Commentary

These sounds, though serving for the sacrifice, are not to be considered as liable to the rules given for the recitation of Mantras.

36. And (also) the sound of chariots and the sound of drums (are not to be considered as Mantra).

The prohibition of reciting Mantras in the Svādhyāya does not apply to the sacrifice, because there is then a different object.

Commentary

Svādhyāya, i.e. self-reading, is the name given to the study of the Veda, both in first learning and in afterwards repeating it. This study is under several restrictions, but these restrictions cease when the Veda is used for sacrificial purposes.

37. The (rules about ) no study of Mantras (are valid only) in connection with the self-study¹ and not in connection with the ritual because the purpose (there, is ) different.

Sacrificial acts are accompanied by one Mantra.

Commentary

If it is said that the priest cuts the plants with fourteen verses, that means that there are fourteen plants to be cut and that one verse is used for each plant.

38. A ritual act (should be accompanied only) by one formula (Mantra).¹

This applies also to sacrificial acts which have a number and are to be carried out by separate (repeated) acts.

Commentary

If a rule is given, such as triḥ prokṣati, he sprinkles thrice, the mantra which accompanies the act, is recited once only. Again in the case of acts that require repetitions, such as rubbing, pounding, &c., the hymns are recited once only.

39. Also those ritual acts in connection with which a number is given and those which require a separate movement (should be accompanied only by one formula).¹

The same applies to rubbing, sleeping, crossing a river, down-pours of rain, the conjuring of unlucky omens, unless they happened some time ago.

Commentary

If several members of the body are to be rubbed, the verses required for the purpose are recited once only. A prayer is enjoined if one wakes during the night. If one wakes more than once that prayer is. not to be repeated. In crossing a river the necessary verse is not to be repeated at every wave, nor during a down-pour, at every drop of rain. If some unlucky sight has to be conjured, the conjuring verse is spoken once and not repeated, unless some time has elapsed and a new unlucky sight presents itself.

40. In (the cases of) scraching,¹ sleeping,² crossing a river,³ being showered upon,⁴ and addressing the unholy things⁵ and in those cases without any time-gap⁶ (between the first and the next occasion of the recitation of the formula) (the formula is to be uttered only once).

In case of a journey, however, one hymn is used till the object (of the journey) has been accomplished.

Commentary

I read prayāṇe tu-ā-arthanirvṛtteḥ. Another reading is arthanivrittiḥ.

41. At the time of going¹ (towards the sacrificial place), however, (the formula uttered once is valid) upto the completion of the purpose.

It is the same also with regard to acts which do not produce an immediate effect.

Commentary

The commentators distinguish between acts which produce a visible effect, such as pounding or sprinkling, and acts which do not, such as addressing, approaching, looking. The latter are called asaṃnipātin. Thus when the stones used for the preparation of Soma are addressed, the hymn which is used for addressing them, is not repeated for each single stone, the same as in Sūtra XL. Sūtras XLI and XLII are sometimes joined.

42. The same (i.e. recitation of a formula only for once) (is also valid) in connection with the acts not being done together.¹

Repetition takes place in the case of the Havishkṛt, Adhrigu, Puronuvākyā, and Manotā hymns, (because they have to be used) at different times.

Commentary

Havishkṛt-adhrigu-puronuvākyā-manotam is to be taken as a Dvandva compound.

The Havishkṛt hymn is an invocation when the havis is made. The Adhrigu hymn is ‘Daivyāḥ śamitāraḥ,’ &c. The Puronuvākyā hymn is that which precedes the Yājyā, immediately after the Sampraiṣa. The Manotā hymn is ‘Tvaṃ hy agne prathamo manotā,’ &c. These hymns are to be repeated, if the act which they accompany has to be repeated after a certain interval.

43. The Haviṣkr̥t call,¹ the Adhrigu-formula², the invitatory-verse, the Manotā-verse are to be repeated when they are separated by time.

When it is expressly stated, one sacrificial act may be accompanied by many hymns.

Commentary

Thus we read, ‘He takes the Abhri, the hoe, with four Mantras.’

44. When it has been expressedly mentioned, a ritual act should be accompanied by many formulae.¹