०३

A principal act is what has its own name, and is prescribed with special reference to place, time, and performer.

Commentary

This Sūtra is sometimes divided into two; the first, dese kāle kartarīti nirdiśyate, the second, asvaśabdaṃ yat. The following are given as illustrations. If it is said that ‘he should sacrifice with the Vaiśvadeva on a slope inclined to the East,’ we have the locality. If it is said that ‘he should sacrifice with the Vājapeya in autumn,’ we have the time. If it is said that ’the sacrificer himself should offer the Agnihotra on a parvan (change of the moon),’ we have the performer. In each of these cases, therefore, the prescribed sacrificial act is a pradhāna sāṅgam, a principal act with auxiliary members.

1. Whatever is indicated with its own name (word) is connected with its place, time and the performer (and is to be considered as the principal act).

The Darvi-homa (libation from a ladle) stands by itself.

Commentary

Apūrva is explained by the commentator, not in its usual sense of miraculous, but as not being subject to the former regulations.

2. The Darvihoma (offering from a ladle) is not based upon any earlier rite i.e. it is independent.

They are ordered by the word juhoti, he pours out.

3. It is prescribed with the word juhoti (he offers a libation).

They are offered with the word Svāhā.

Commentary

According to Kātyāyana I, 2, 6-7, the juhotis are offered sitting, the yajatis standing. See Sūtra XCII. The juhoti acts consist in pouring melted butter into the fire of the Āhavanīya altar, which is so called because ‘āhūyante’sminn āhutayaḥ kṣipyanta iti.’

4. It is offered with the exclamation svāhā.

Taking (the butter) once.

5. It is offered after (the offering-material) has been taken once (only).

Or, if there are several Āhutis, taking (the butter) for each Āhuti.

6. In the case of a group of libations, (they are made) after (the offering-material) has been taken for each libation.

Or, doing as he likes in dividing (the butter).

Commentary

These three Sūtras belong together. They teach that one slice (avadāna) of butter should be taken, melted, and poured on the Āhavanīya fire; or, if there are more than one āhuti, then one slice should be taken for each. This, however, is made optional again by the last Sūtra.

7. Or one should not take (the offering-material separately for each libation, but rather offer some portion of the material taken once only).

There is no fuel (in the Darvi-homa), except at the Agnihotra.

Commentary

In the case of the Agnihotra it is distinctly stated, dve samidhāv ādadhyāt, let him lay down two sticks.

8. And there is no fuel-stick (to be used in a Darvihoma) except in the Agnihotra.

One pours out (juhoti) the Darvi-homas, sitting west of the Āhavanīya fire, and bending the right knee, or not bending it.

9. The Adhvaryu offers all the Darvihomas sitting west of the fire having bent or not bent his right knee.

If it is distinctly stated, it is done in a different way.

Commentary

The vidhi, contained in Sūtra XCII, is therefore called autsargika, general, and liable to exceptions, as when it is said, that he turns to the east.

10. Only when there is a specific statement, he offers the libation otherwise.¹

One pours out (juhoti) all āhutis, west of the Āhavanīya fire, passing (the altar) southward, and then turning to the north.

11. The Adhvaryu offers all the libations from the west of the Āhavanīya-fire having stepped towards the south and then having turned to the north.

The Āśruta and Pratyāśruta, the Yājyā and Anuvākyā, the Upastaraṇa and Abhighāraṇa, with the slicings, the Caturgṛhīta also, and the Vaṣaṭkāra constitute the Darvi-homas.

Commentary

The Āśruta is ā śrāvaya; the Pratyāśruta, astu śrauṣaṭ; Anuvākyā and Yājyā are verses, the first inviting the deity, the second accompanying the sacrifice. Whenever vegetable, animal, or sāṃnāyya offerings have to be. sliced, upastaraṇa, spreading, and abhighāraṇa, sprinkling with fat, take place. With ājya offerings there is Caturgṛhīta (taking four times), and the Vaṣaṭkāra.

12. (Only when there is) a specific statement (he offers the libation) otherwise.¹

With āhutis one should let the act (the pouring out) take place after the Vaṣaṭkāra has been made, or while it is being made.

Commentary

The Vaṣaṭkāra consists in the word Vaṣaṭ, to be uttered by the Hotṛ-priest. The five sacrificial interjections are, svāhā, srauṣaṭ, vauṣaṭ, vaṣaṭ, and svadhā.

13. The Āśruta, Pratyāśruta, offering-verse, invitatory verse, cuttings of the portions, spreading the underlayer of ghee, pouring ghee, four times scooping and Vaṣaṭ-call are done in the offerings other than Darvihomas.

With the Grahas the act should be made to coincide with the Upayāma.

Commentary

Grahas are offerings of Soma, and likewise the vessels (kamasa) in which the Soma is offered. The Soma is offered with the words upayāma-gṛhīto’si, and while these words are being uttered, the fluid should be poured out (dhārāṃ srāvayet).

14. While making the offerings (the act of pouring the offering material) should be done either after the Vaṣaṭ has been uttered or one should make it simultaneous with the Vaṣaṭ-call.

With the Iṣṭakās, the act should be made to coincide with the words tayā deva tena.

Commentary

When the different iṣṭakās 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.

15. In the case of libations of scoops of Soma, he (the Adhvaryu) should make them simultaneous with the Upayāma formula.

When there is a number of Puroḍāśas, one should slice off one after another, saying for each portion vyāvartadhvam (separate)!

Commentary

Puroḍāśa is a cake made of meal (pakvaḥ piṣṭapiṇḍaḥ), different from karu, which is more of a pulse consisting of grains of rice or barley, and clarified butter (ghṛtataṇḍulobhayātmakam). This puroḍāśa cake has to be divided for presentation to different deities. If there are more than two deities, the plural vyāvartadhvam, separate, has to be used.

16. In the case of the bricks, he should put them simultaneously with the formula taya devatayā….¹

When the two last are sliced off, he should say for each portion, vyāvartethām, separate ye two!

17. When there are groups of the sacrificial breads he should separate each one from the dough with the formula vyāvartadhvam….

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 asyā iti saṅkalpayet.

18. To the last two (portions) (one should address) with yathābhāgaṁ vyāvartethām….

When there is a number of Carus and Puroḍāśas, one separates what belongs to the Carus and what belongs to the Puroḍāśas, before the strewing.

Commentary

Prāg adhivapanāt, before the strewing, is explained by prāg adhivapanārthakṛṣṇājinādānāt, before one takes the black skin which is used for the strewing.

19. He makes indication in accordance with the deity on each one of these two.

One then marks the two (the materials for the Karus and the Puroḍāśas) according to the deities (for whom they are intended).

20. When there is a group of rice-paps and sacrificial breads he separates the rice grains for the paps and for the breads before throwing them (on the black antelope-skin).¹

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, Agneḥ, is for Agni, &c. Thus we read with regard to the offerings intended for certain gods and goddesses: idaṃ Dhātur, idam Anumatyā, Rākāyāḥ Sinīvālyāḥ, Kuhvāḥ.

21. He makes the separated portions indicated according to the deity.

All this applies also to Carus and Puroḍāśas which are separated.

Commentary

The commentary explains vyatishikta by anyonyaṃ vyavahita, though it is difficult to see how it can have that meaning. It is said that in the Vaiśvadeva the Carus and Puroḍāśas are vyatishikta, but that they also have to be divided before the adhivapana, and to be marked for each deity. Thus we read: Idam Agneḥ, Savituḥ, Pūṣṇo, Marutāṃ, Dyāvāpṛthivyoḥ, &c.

22. The word “idam (this) (for you)" should be uttered only once.

At the time when the Kapālas are put on the fire, one puts on the karu with the first kapāla verse.

Commentary

Karu is here used for the vessel for boiling the caru, the carusthālī. The first of these verses is dhṛṣṭir asi. Kapālas are the jars in which the rice is cooked.

23. (The same is) also (to be done in connection with the series of offering-materials) when they are interlinked with each other.

The verse is adapted and changed to dhruvo’si.

Commentary

Saṃnāma means the same as ūha, i.e. the modification of a verse so as to adapt it to the object for which it is used. In our case, caru, being a masculine, dhṛṣṭi, a feminine, is replaced by dhruva, a masculine.

24. At the time of placing the potsherds, he places the rice-pap with the first formula for the potsherd.

At the time when the meal is to be cleansed, one cleanses the grains.

Commentary

This takes place after the caru-pot has been put on. The taṇḍulas are the unhusked grains, piṣṭa is the ground flour. In Sanskrit a distinction is made between śasya, the corn in the field, dhānya, corn with the husk, taṇḍula, grains without husks, anna, roasted grains.

25. In that formula he modifies the formula with the words dhruvo’si (thus instead of dhruvam the word dhruvaḥ is used).

At the time of cooking (adhiśrapaṇa) one throws the grains in with the cooking verse.

Commentary. This verse is gharmo’si.

26. At the time of purification of the flour, he purifies the grains (for the rice-pap).

Without taking the caru (out of the sthālī) one puts it down.

27. At the time of placing (the offering-material) on (the fire) he takes out the rice-grains with a formula meant for placing (the material) on (the fire).

At the Darśa-pūrṇamāsa sacrifices there are fifteen Sāmidhenīs.

Commentary

Sāmidhenīs 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.

28. Without lifting up¹ the pot he places it on the altar.

At the Iṣṭi and Paśubandha sacrifices there are seventeen Sāmidhenīs, when they are so handed down.

29. For the New and Full moon sacrifices there should be fifteen Sāmidheni (enkindling-verses).

When it is said that wishful iṣṭis are performed in a murmur, this means that the names of the chief deities are pronounced in a murmur (likewise the yājyā and anuvākyā).

30. Seventeen (Sāmidhenī-verses are prescribed) for the Iṣṭi type of offerings, and Paśubandha (animal-sacrifices) where they are heard (mentioned).¹

The Darśa-pūrṇamāsa sacrifice is the Prakṛti or norm for all iṣṭis.

Commentary

The Sūtras, in describing the performance of certain sacrifices, treat some of them in full detail. These are called prakṛti. Prakṛyante’smin dharmā iti prakaraṇam prakṛtiḥ. They form the type of other sacrifices, which are therefore looked upon as mere modifications, vikṛti, and in describing them those points only are fully described in which they differ from their prakṛti. A sacrifice which is a vikṛti, may again become the prakṛti 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 Brāhmaṇas and Sūtras. It must not be supposed that the sacrifices which serve as prakṛti, are therefore historically the most ancient.

31. (It is said) “The optional-offerings are performed inaudibly¹". There (one has to understand that this rule is valid) as far as the main (rite in that offering) (is concerned).

It is also the norm for the Agnīṣomīya Paśu, the animal sacrifice for Agnī-Shomau.

32. The New and Full-moon-sacrifices are the basic paradigm of the sacrifices called Iṣṭi (offering).

And this is the norm for the Savanīya.

33. And (they are also the basic paradigm) of the animal sacrifice for Agni-and-Soma.

And the Savanīya is the norm for the Aikādaśinas.

34. And that (the animal-sacrifice for Agni-and-Soma is the basic paradigın) of the animal-sacrifice connected with the Soma-pressing.

And the Aikādaśinas are the norm for the Paśugaṇas.

Commentary

The rules for the Paśugaṇas are therefore to be taken over from the Aikādaśinas, the Savanīya, the Agnīṣomīya-paśu, and the Darśa-pūrṇamāsa, so far as they have been modified in each particular case, and are finally determined by the rules of each Paśugaṇa, as, for instance, the Āditya-paśu.

35. The (animal-sacrifice) connected with the Soma pressing (is the basic pradigm) of the (animal-sacrifices in the groups in) eleven.

The Vaiśvadeva is the norm for the Varuṇa-praghāsa, Sākamedha, and Sīra.

Commentary

The Vaiśvadeva, beginning, like the Darśa-pūrṇamāsa, with an Āgneya aṣṭakapāla, takes certain rules from the Darśa-pūrṇamāsa, and transfers these, together with its own, as, for instance, the nine prayājas, to the Varuṇa-praghāsa, &c.

36. The (animal-scrifices) in the groups of elevens (are the basic paradigms) of (the animal-sacrifices) in the groups of animals.

The Vaiśvadevika Ekakapāla is the norm for all Ekakapālas.

Commentary

The Ekakapāla is a puroḍāśa cake, baked in one kapāla. It is fully described in the Vaiśvadeva, and then becomes the norm of all Ekakapālas. An ekakapāla cake is not divided.

37. The Vaiśvadeva (part of the Cāturmāsya-sacrifices) (is the basic paradigm) of the Varuṇapraghāsa, Sākamedha, and Śunāsīrīya (parts of the Cāturmāsya-sacrifices).

The Vaiśvadevī Āmikṣā is the norm for the Āmikṣās (a preparation of milk).

38. The (offering of the sacrificial bread) prepared on one potsherd (in the course of Vaiśvadeva part of the Cāturmāsya sacrifices is the basic paradigm) of (all the offerings of the sacrificial breads) prepared on one potsherd.

Here the Vikāra, the modification, is perceived from similarity.

Commentary

If it has once been laid down that the Darśa-pūrṇamāsa is the prakṛti or norm for all iṣṭis, 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 vikāra of puroḍāśa, which occurs in the Darśa-pūrṇamāsa sacrifice, and is likewise vegetable. Honey and water would be looked upon as most like the Ājya in the Darśa-pūrṇamāsa. Āmikṣā, a preparation of milk, would come nearest to the Sāṃnāyya, which is a mixture of sour and sweet milk.

39. The (offering of) Āmikṣā (thick part of the curds) (is the basic paradigm) of (all the offerings of) Āmikṣās.

Offerings for one deity are vikāras of the Āgneya.

Commentary

In the Darśa-pūrṇamāsa, which is the prakṛti of the iṣṭis, the puroḍāśa for Agni is meant for one deity. Hence all offerings to one deity in the vikṛtis follow the general rules of the Āgneya puroḍāśa, as described in the Darśa-pūrṇamāsa, for instance, the karu for Sūrya, the Dvādaśa-kapāla for Sāvitrī.

40. There the modification may be known from the general.

Offerings for two deities are vikāras of the Agnīṣomīya.

Commentary

They must, however, be vegetable offerings, because the puroḍāśa for Agnī-Shomau is a vegetable offering. As an instance, the Āgnāvaiṣṇava Ekādaśakapāla is quoted. Agnīṣomīya has a short a, but the first a in āgnavaiṣṇava is long.

41. (The offerings) having only deity (are to be undersood as) the modifications of the sacrificial breads to be offered to Agni.

Offerings for many deities are vikāras also of the Aindrāgna.

42. (The offerings) having two deities (are to be understood as the modificatons of) offerings to Agni-and Soma;¹

They are optionally vikāras of the Aindrāgna.

Commentary

Sometimes these two Sūtras are combined into one. The commentator, however, sees in the vā of aindrāgnavikārā vā a deeper meaning. Agnī-Shomau, he says, consists of four, Indrāgnī of three syllables. Therefore if the name of more than one deity consists of four syllables, it should be treated as a vikāra of the Agnīṣomīya, if of less than four syllables, as a vikāra of the Aindrāgna.

43. and also (the offerings) having many deities (are to be understood).

An exception must be made in the case of the gods of the prakṛti, as, for instance, the Aindra puroḍāśa, the Saumya caru.

Commentary

The exception applies to cases where the offering in a vikṛti sacrifice is meant for the same principal deities as those of the prakṛti offering. For instance, in the Darśa-pūrṇamāsa Agni and Soma are the deities of the Agnīṣomīya, Indra and Agni of the Aindrāgna. If then in one of the secondary or vikṛti sacrifices there occurs an Aindra puroḍāśa, or a Saumya caru, then the Aindra puroḍāśa is treated as a vikāra of the Aindrāgna, the Saumya karu as a vikāra of the Agnīṣomīya. The Somendra caru also, as its principal deity is Soma, would follow the Agnīṣomīya, the Indrāsomīya puroḍāśa, as its principal deity is Indra, would follow the Aindrāgna.

44. Or as the modifications of the offering to Indra-and Agni.¹

If there is sameness both in the offering and in the deity, then the offering prevails.

Commentary

If a caru for Prajāpati occurs in a vikṛti sacrifice, it would follow that, being offered to Prajāpati, it should be offered with murmuring, but, as it is a vegetable offering, it follows the norm of the puroḍāśa, though the puroḍāśa is intended for Agni.

45. Except the deities of the basic paradigm; as for example sacrificial bread for Indra and rice-pap for Soma.

If there is contradiction with regard to the substance and the preparation of an offering, the substance prevails.

Commentary

A puroḍāśa may be made of vrīhi, rice, or of nīvāra, wild growing rice. The wild rice has to be pounded, but not the good rice. The preparation, however, has to yield in a vikṛti, the important point being the substance.

46. In the conflict between the oblation-material and deity, oblation-material is stronger.

If there is contradiction with regard to the substance, the object prevails.

Commentary

An example makes the meaning of this Sūtra quite clear. Generally the yūpa 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.

47. In the conflict between the oblation-material and the sanctificiation of the oblation-material the oblation-material is stronger.

In a Prakṛti sacrifice there is no Ūha, 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.

48. In the conflict between the purpose and the offering material, the purpose is stronger.

In a Vikṛti sacrifice modification takes place, according to the sense, but not in an arthavāda.

Commentary

Some mantras remain the same in the Vikṛti as in the Prakṛti. Others have to be modified so as to be adapted to anything new that has to be. If, for instance, there is a Puroḍāśa for Agni in the Prakṛti, and in its place a Puroḍāśa for Sūrya in the Vikṛti, then we must place Sūrya instead of Agni in the dedicatory mantra.

49. There is no change in the formula in the basic paradigm.

When we hear words referring to something else, that is arthavāda.

Commentary

Arthavāda is generally explained as anything occurring in the Brāhmaṇas 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 arthavāda and remain unmodified. All this is expressed by the words paravākyaśravaṇāt. Vākya stands for padāni, words, such as are used in the nivāpamantra, &c. Some of these words are called samavetārthāni, because they tell of something connected with the performance of the sacrifice, as, for instance, Agnaye juṣṭaṃ nirvapāmi, I offer what is acceptable to Agni; others are asamavetārthāni, as, for instance, Devasya tvā Savituḥ prasave. When such passages which are not connected with some sacrificial act occur (śravaṇāt), they naturally remain unaltered.

50. In the modificatory rite the change in the formula should be done in accordance with the requirement with the exception of the Arthavāda (Explanation)s.

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.

According to Maṇḍana’s Trikāṇḍa, the degrees of similarity are to be determined in the following order:

Kāryai rūpais tathā parṇaiḥ kṣīraiḥ puṣpaiḥ phalair api,
Gandhai rasaiḥ sadṛg grāhyam pūrvālābhe paramparam. > ‘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.’

51. Atharvāda is there where the expression of another is heard.

If there is nothing very like, something a little like may be substituted, only it must not be prohibited.

Commentary

If in a caru of mudgas, kidney-beans, phaseolus mungo, these kidney-beans should fail, a substitute may be taken, but that substitute must not be māṣas, phaseolus radiatus, because these māṣas are expressly forbidden; for it is said, Ayajñiyā vai māṣāḥ, ‘Māṣas are not fit for sacrifice.’

52. In the absence of any direct mention, the substitute (should be decided) on the basis of similarity.

The substitute should take the nature of that for which it is substituted.

Commentary

Taddharma, having the same qualities. If, for instance, nīvāra has been substituted for vrīhi, it should be treated as if it were vrīhi. The name vrīhi should remain, and should not be replaced by nīvāra, just as Soma, if replaced by pūtikā, is still called Soma. Thus, when in the course of a sacrifice vrīhi has once been replaced by nīvāra, and vrīhi can be procured afterwards, yet nīvāra is then to be retained to the end. If, however, the substituted nīvāra also come to an end, and afterwards both nīvāra and vrīhi are forthcoming, then vrīhi has the preference. If neither be forthcoming, then some substitute is to be taken that approaches nearest to the substitute, the nīvāra, not to the original vrīhi. Further, if a choice has been allowed between vrīhi, rice, and yava, barley, and vrīhi has been chosen, and afterwards, as substitute for vrīhi, nīvāra, then, if nīvāra come to an end, and in the absence of vrīhi, when a new supply of both nīvāra, and yava has been obtained, the yava is to be avoided, and the original substitute for vrīhi, the nīvāra, must be retained. In most of these cases, however, a certain penance also (prāyaścitta) is required.

53. And (the substitute) should have the same properties (as the original has).

If something is wanting in the measure, let him finish with the rest.

Commentary

If it is said that a puroḍāśa 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.

54. In the insufficiency of the adequate quantity, one should complete the work by means of the remaining substance (itself).