Grihya Sutras, Part 2 (SBE30): Âpastamba's Ya<I>g</I><I>ñ</I>a-Paribhâshâ-Sûtras: Sûtras 126-150

The Grihya Sutras, Part 2 (SBE30), by Hermann Oldenberg, [1892], at sacred-texts.com

ÂPASTAMBA'S YAGÑA-PARIBHÂSHÂ-SÛTRAS. (cont.)

SÛTRA CXXVI.

Sometimes these two Sûtras are combined into one. The commentator, however, sees in the vâ of aindrâgnavikârâ vâ a deeper meaning. Agnî-Shomau, he says, consists of four, Indrâgnî of three syllables. Therefore if the name of more than one deity consists of four syllables, it should be treated as a vikâra of the Agnîshomîya, if of less than four syllables, as a vikâra of the Aindrâgna.

SÛTRA CXXVII.

An exception must be made in the case of the gods of the prakriti, as, for instance, the Aindra purodâsa, the Saumya karu.

The exception applies to cases where the offering in a vikriti sacrifice is meant for the same principal deities as those of the prakriti offering. For instance, in the Darsa-pûrnamâsa Agni and Soma are the deities of the Agnîshomîya, Indra and Agni of the Aindrâgna. If then in one of the secondary or vikriti sacrifices there occurs an Aindra purodâsa, or a Saumya karu, then the Aindra purodâsa is treated as a vikâra of the Aindrâgna, the Saumya karu as a vikâra of the Agnîshomîya. The Somendra karu also, as its principal deity is Soma, would follow the Agnîshomîya, the Indrâsomîya purodâsa, as its principal deity is Indra, would follow the Aindrâgna.

SÛTRA CXXVIII.

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

If a karu for Pragâpati occurs in a vikriti sacrifice, it would follow that, being offered to Pragâpati, it should be offered with murmuring, but, as it is a vegetable offering, it follows the norm of the purodâsa, though the purodâsa is intended for Agni.

SÛTRA CXXIX.

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

A purodâsa may be made of vrîhi, rice, or of nîvâra, wild growing rice. The wild rice has to be pounded, but not the good rice. The preparation, however, has to yield in a vikriti, the important point being the substance.

SÛTRA CXXX.

An example makes the meaning of this Sûtra quite clear. Generally the yûpa 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.

SÛTRA CXXXI.

Certain mantras of the Veda have to be slightly altered, when their application varies. In the normal sacrifices, however, no such alteration takes place.

SÛTRA CXXXII.

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

Some mantras remain the same in the Vikriti as in the Prakriti. Others have to be modified so as to be

adapted to anything new that has to be. If, for instance, there is a Purodâsa for Agni in the Prakriti, and in its place a Purodâsa for Sûrya in the Vikriti, then we must place Sûrya instead of Agni in the dedicatory mantra.

SÛTRA CXXXIII.

Arthavâda is generally explained as anything occurring in the Brâhmanas 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 arthavâda and remain unmodified. All this is expressed by the words paravâkyasravanât. Vâkya stands for padâni, words, such as are used in the nivâpamantra, &c. Some of these words are called samavetârthâni, because they tell of something connected with the performance of the sacrifice, as, for instance, Agnaye gushtam nirvapâmi, I offer what is acceptable to Agni; others are asamavetârthâni, as, for instance, Devasya tvâ Savituh prasave. When such passages which are not connected with some sacrificial act occur (sravanât), they naturally remain unaltered.

SÛTRA CXXXIV.

If what is prescribed is absent, a substitute is to be taken according to similarity.

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.

[paragraph continues] According to Mandana's Trikânda, the degrees of similarity are to be determined in the following order:

'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.'

SÛTRA CXXXV.

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

If in a karu of mudgas, kidney-beans, phaseolus mungo, these kidney-beans should fail, a substitute may be taken, but that substitute must not be mâshas, phaseolus radiatus, because these mâshas are expressly forbidden; for it is said, Ayagñiyâ vai mâshâh, 'Mâshas are not fit for sacrifice.'

SÛTRA CXXXVI.

Taddharma, having the same qualities. If, for instance, nîvâra has been substituted for vrîhi, it should be treated as if it were vrîhi. The name vrîhi should remain, and should not be replaced by nîvâra, just as Soma, if replaced by pûtikâ, is still called Soma. Thus, when in the course of a sacrifice vrîhi has once been replaced by nîvâra, and vrîhi can be procured afterwards, yet nîvâra is then to be retained to the end. If, however, the substituted nîvâra also come to an end, and afterwards both nîvâra and vrîhi are forthcoming, then vrîhi has the preference. If neither be forthcoming, then some substitute is to be taken that approaches nearest to the substitute, the nîvâra, not to the

original vrîhi. Further, if a choice has been allowed between vrîhi, rice, and yava, barley, and vrîhi has been chosen, and afterwards, as substitute for vrîhi, nîvâra, then, if nîvâra come to an end, and in the absence of vrîhi, when a new supply of both nîvâra, and yava has been obtained, the yava is to be avoided, and the original substitute for vrîhi, the nîvâra, must be retained. In most of these cases, however, a certain penance also (prâyaskitta) is required.

SÛTRA CXXXVII.

If it is said that a purodâsa 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.

SÛTRA CXXXVIII.

Substitution does not apply to the master, the altar-fire, the deity, the word, the act, and a prohibition.

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 mâshas, varakas, kodravas are not fit for sacrifice, or that a man ought not to sacrifice with what should not be eaten by Âryas, nothing else can be substituted for what is thus prohibited.

SÛTRA CXXXIX.

The Prakriti stops from three causes, from a corollary, from a prohibition, and from loss of purpose.

A corollary (pratyâmnâna) 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 Ârsheya.' Loss of purpose (arthalopa) occurs, when peshana, pounding, would refer to karu, a pulse, that cannot be pounded, while grains can be.

SÛTRA CXL.

SÛTRA CXLI.

The Dvâdasâha lasts twelve days and is a Soma sacrifice. It is either an Ahîna or a Sattra. An Ahargana is a series of daily and nightly sacrifices. Those which last from two nights to eleven nights are called Ahîna. Those which last from thirteen to one hundred nights or more are called Sattras.

SÛTRA CXLII.

The Gavâmayana lasts three years, and it is the type of all Sâmvatsarika sacrifices, whether they last one, two, three or more years. They all belong to the class of Sattras.

SÛTRA CXLIII.

Among the Nikâyi sacrifices, lit. those which consist of a number, all having the same name, but different rewards, the first is the prakriti of the subsequent ones. The commentator calls them sâdyaskra &c., and mentions as the first the Agnishtoma. See Sûtra CXLVI, and Weber, Ind. Stud. XIII, p. 218.

SÛTRA CXLIV.

The commentator explains this by saying that at the Soma sacrifices, i.e. at the Agnishtoma, Ukthya, Shodasin, and Atirâtra, the fire is carried from the Âhavanîya to the Uttara-vedi, which is also called the Soma altar.

SÛTRA CXLV.

This fire refers to the fire on the Uttara-vedi, mentioned in the preceding Sûtra, and the object of the Sûtra 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.

SÛTRA CXLVI.

This does not apply to the Sâdyaskras, the Vâgapeya, the Shodasin, and the Sârasvata Sattra.

With regard to the Shodasin and its vikâra, the Vâgapeya, the laying of the fire is not mentioned. In the case of the Sâdyaskras, it becomes impossible, because they have to be quickly finished. In the case of the Sârasvata Sattra, there is the same difficulty on account of not remaining in the same place (anavasthâpân nâgnis kîyate).

SÛTRA CXLVII.

A sacrificer wishes the object of his sacrifice at the beginning of the sacrifice.

Some MSS. read kâmayeta, 'he should wish,' but the commentator explains that such a command (vidhi) is unnecessary, because it is natural to form a wish (svatah siddhatvât).

SÛTRA CXLVIII.

At the beginning of a special part of the sacrifice, one should wish the object of that part of the sacrifice.

The commentary, though objecting, and objecting rightly, to kâmayeta, 'he should wish,' in the preceding Sûtra, accepts kâmayeta as determining the present Sûtra, saying kâmayetety anuvartate. One should read yagñâṅgakâmam, not yagñakâmam, for the commentary explains it by yagñâṅgaphalasaṅkalpah. Whether it was really intended that there should be a special wish for each part or subsidiary act of a sacrifice (yagñâṅga), is another question, but the commentator evidently thought so.

Kâtyâyana, 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 Dvâdasâha, 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-pûrnamâsau; fifthly, the Dâkshâyana, a vikriti of the Darsa-pûrnamâsau, the Âgrayana; sixthly, the Nirûdha-pasu, the animal sacrifice. All these have to be performed as a sacred

Avasyam brâhmano^ऽgnîn âdadhîta, darsapûrnamâsâgrayaneshtikâturmâsyapasusomais ka yageta, 'A Brâhmana should without fail place his fires, and offer the Darsapûrnamâsa, the Âgrayaneshti, the Kâturmâsyas, the P a s u, and the Soma sacrifices.'

Hârîta says: Pâkayagñân yagen nityam haviryagñâms ka nityasah, Somâms ka vidhipûrvena ya ikkhed dharmam avyayam, 'Let a man offer the Pâkayagñas always, always also the Haviryagñas, and the Soma sacrifices, according to rule, if he wishes for eternal merit.' The object of these sacrifices is aparimitanihsreyasarûpamoksha, eternal happiness, and hence they have to be performed during life at certain seasons, without any special occasion (nimitta), and without any special object (kâma). 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 Brâhmana shall always offer the Agnihotra at the beginning or at the end of the day and of the night, and the Darsa and Paurnamâsa (ishtis) at the end of each half-month;

'When the old grain has been consumed the (Âgrayana) Ishti with new grain; at the end of the (three) seasons the (Kâturmâsya) sacrifices; at the solstices an animal (sacrifice); at the end of the year Soma offerings;

'A Brâhmana, who keeps sacred fires, shall, if he desires to live long, not eat new grain or meat, without having offered the (Âgrayana) Ishti with new grain and an animal (sacrifice) 1.'

These Pâkayagñas, Haviryagñas or ishtis, and Soma sacrifices are enumerated by Gautama 2, as follows:

Seven Pâkasamsthâs:	Seven Haviryagñasamsthâs:	Seven Somasamsthâs:
(1) Ashtakâ,	(1) Agnyâdheyam,	(1) Agnishtomah,
(2) Pârvanam,	(2) Agnihotram,	(2) Atyagnishtomah,
(3) Srâddham,	(3) Darsapûrnamâsau,	(3) Ukthyah,
(4) Srâvanî,	(4) Kâturmâsyâni 1,	(4) Shodasî 2,
(5) Âgrahâyanî,	(5) Âgrayaneshtih,	(5) Vâgapeyah,
(6) Kaitrî,	(6) Nirûdhapasubandhah,	(6) Atirâtrah,
(7) Âsvayugî.	(7) Sautrâmanî.	(7) Aptoryâmah.

In a commentary on Dhûrtasvâmin's Âpastambasûtrabhâshya (MS. E.I.H. 137) another list is given:

Pâkayagñas:	Haviryagñas:	Somayagñas:
(1) Aupâsanahomah,	Agnihotram,	Agnishtomah,
(2) Vaisvadevam,	Darsapûrnamâsau,	Atyagnishtomah,
(3) Pârvanam,	Âgrayanam,	Ukthyah,
(4) Ashtakâ,	Kâturmâsyâni,	Shodasî,
(5) Mâsisrâddham,	Nirûdhapasubandhah,	Vâgapeyah,
(6) Sarpabalih,	Sautrâmanî,	Atirâtrah,
(7) Îsânabalih.	Pindapitriyagñah.	Aptoryâmah.

This list is nearly the same as one given by Satyavrata Sâmâsrami in the Ushâ. He gives, however, another list, which is:

Seven Pâkasamsthâs:	Seven Havihsamsthâs:	Seven Somasamsthâs:
(1) Sâyamhomah,	Agnyâdheyam,	Agnishtomah,
(2) Prâtarhomah,	Agnihotram,	Atyagnishtomah,
(3) Sthâlîpâka,	Darsa-,	Ukthyah,
(4) Navayagñah,	Paurnamâsau,	Shodasî,
(5) Vaisvadevam,	Âgrayana,	Vâgapeyah,
(6) Pitriyagñah,	Kâturmâsyâni,	Atirâtrah,
(7) Ashtakâ.	Pasubandhah.	Aptoryâmah.

divided into vegetable and animal sacrifices. The vegetable substances are, tandulâh, pishtâni, phalîkaranâh, purodâsah, odanah, yavâgûh, prithukâh, lâgâh, dhânâh, and aktavah. The animal substances are, payah, dadhi, âgyam, âmikshâ, vâginam, vapâ, tvakah, mâmsam, lohitam, and pasurasah.

SÛTRA 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.

It happens, for instance, in certain ishtis that a pair of Yâgyâ and Anuvâkyâ 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.

SÛTRA 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.

Kapardisvâmin seems to have divided this Sûtra into three, the second being avasishtâ vikalpârthâh, the third yathâ yûpadravyânîti. 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.

Footnotes

357:1 See Manu, transl. by Bühler, S.B.E., XXV, who quotes to the same purpose Gaut. VIII, 19-20; Vâs. XI, 46; Vi. LIX, 2-9; Baudh. II, 4, 23; Yâgñ. I, 97, 124-125.

358:2 Agnishtoma, Ukthya, Atirâtra, sometimes Shodasin, are the original Soma sacrifices; Atyagnishtoma, Vâgapeya, and Aptoryâma are later. See Weber, Ind. Stud. X, pp. 352, 391.

ÂPASTAMBA'S YAGÑA-PARIBHÂSHÂ-SÛTRAS. (cont.)