{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/sbe30/sbe30123.htm","path":"hin/sbe30/sbe30123.htm","source_url":"https://sacred-texts.com/hin/sbe30/sbe30123.htm","text":"The Grihya Sutras, Part 2 (SBE30), by Hermann Oldenberg, [1892]\nFor these two last portions he makes the indication of the deity.\nCommentary.\nWith 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 asy\u00e2 iti sa\u1e45kalpayet.\nWhen there is a number of Karus and Purod\u00e2sas, one separates what belongs to the Karus and what belongs to the Purod\u00e2sas, before the strewing.\nPr\u00e2g adhivapan\u00e2t, before the strewing, is explained by pr\u00e2g adhivapan\u00e2rthakrishn\u00e2gin\u00e2d\u00e2n\u00e2t, before one takes the black skin which is used for the strewing.\nOne then marks the two (the materials for the Karus and the Purod\u00e2sas) according to the deities (for whom they are intended).\nLet the word idam be the rule.\nThis means that the offering (havis) intended for each deity should be pointed out by the words idam, this, Agneh, is for Agni, &c. Thus we read with regard to the offerings intended for certain gods and goddesses: idam Dh\u00e2tur, idam Anumaty\u00e2, R\u00e2k\u00e2y\u00e2h Sin\u00eev\u00e2ly\u00e2h, Kuhv\u00e2h.\nAll this applies also to Karus and Purod\u00e2sas which are separated.\nThe commentary explains vyatishikta by anyonyam vyavahita, though it is difficult to see how it can have that meaning. It is said that in the Vaisvadeva the Karus and Purod\u00e2sas are vyatishikta, but that they also have to be divided before the adhivapana, and to be marked for each deity. Thus we read: Idam Agneh, Savituh, P\u00fbshno, Marut\u00e2m, Dy\u00e2v\u00e2prithivyoh, &c.\nAt the time when the Kap\u00e2las are put on the fire, one puts on the karu with the first kap\u00e2la verse.\nKaru is here used for the vessel for boiling the karu, the karusth\u00e2l\u00ee. The first of these verses is dhrishtir asi. Kap\u00e2las are the jars in which the rice is cooked.\nThe verse is adapted and changed to dhruvo\u093dsi.\nSamn\u00e2ma means the same as \u00fbha, i.e. the modification of a verse so as to adapt it to the object for which it is used. In our case, karu, being a masculine, dhrishti, a feminine, is replaced by dhruva, a masculine.\nAt the time when the meal is to be cleansed, one cleanses the grains.\nThis takes place after the karu-pot has been put on. The tandulas are the unhusked grains, pishta is the\nground flour. In Sanskrit a distinction is made between sasya, the corn in the field, dh\u00e2nya, corn with the husk, tandula, grains without husks, anna, roasted grains.\nAt the time of cooking (adhisrapana) one throws the grains in with the cooking verse.\nCommentary. This verse is gharmo\u093dsi.\nWithout taking the karu (out of the sth\u00e2l\u00ee) one puts it down.\nAt the Darsa-p\u00fbrnam\u00e2sa sacrifices there are fifteen S\u00e2midhen\u00ees.\nS\u00e2midhen\u00ees 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.\nAt the Ishti and Pasubandha sacrifices there are seventeen S\u00e2midhen\u00ees, when they are so handed down.\nWhen it is said that wishful ishtis are performed in a murmur, this means that the names of the chief deities are pronounced in a murmur (likewise the y\u00e2gy\u00e2 and anuv\u00e2ky\u00e2).\nThe Darsa-p\u00fbrnam\u00e2sa sacrifice is the Prakriti or norm for all ishtis.\nThe S\u00fbtras, in describing the performance of certain sacrifices, treat some of them in full detail. These are called prakriti. Prakriyante\u093dsmin dharm\u00e2 iti prakaranam prakritih. They form the type of other sacrifices, which are therefore looked upon as mere modifications, vikriti, and in describing them those points only are fully described in which they differ from their prakriti. A sacrifice which is a vikriti, may again become the prakriti 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 Br\u00e2hmanas and S\u00fbtras. It must not be supposed that the sacrifices which serve as prakriti, are therefore historically the most ancient.\nIt is also the norm for the Agn\u00eeshom\u00eeya Pasu, the animal sacrifice for Agn\u00ee-Shomau.\nAnd this is the norm for the Savan\u00eeya.\nAnd the Savan\u00eeya is the norm for the Aik\u00e2dasinas.\nAnd the Aik\u00e2dasinas are the norm for the Pasuganas.\nThe rules for the Pasuganas are therefore to be taken over from the Aik\u00e2dasinas, the Savan\u00eeya, the Agn\u00eeshom\u00eeya-pasu, and the Darsa-p\u00fbrnam\u00e2sa, so far as they have been modified in each particular case, and are\nfinally determined by the rules of each Pasugana, as, for instance, the \u00c2ditya-pasu.\nThe Vaisvadeva is the norm for the Varuna-pragh\u00e2sa, S\u00e2kamedha, and S\u00eera.\nThe Vaisvadeva, beginning, like the Darsa-p\u00fbrnam\u00e2sa, with an \u00c2gneya ashtakap\u00e2la, takes certain rules from the Darsa-p\u00fbrnam\u00e2sa, and transfers these, together with its own, as, for instance, the nine pray\u00e2gas, to the Varuna-pragh\u00e2sa, &c.\nThe Vaisvadevika Ekakap\u00e2la is the norm for all Ekakap\u00e2las.\nThe Ekakap\u00e2la is a purod\u00e2sa cake, baked in one kap\u00e2la. It is fully described in the Vaisvadeva, and then becomes the norm of all Ekakap\u00e2las. An ekakap\u00e2la cake is not divided.\nThe Vaisvadev\u00ee \u00c2miksh\u00e2 is the norm for the \u00c2miksh\u00e2s (a preparation of milk).\nHere the Vik\u00e2ra, the modification, is perceived from similarity.\nIf it has once been laid down that the Darsa-p\u00fbrnam\u00e2sa is the prakriti or norm for all ishtis, 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 vik\u00e2ra of purod\u00e2sa, which occurs in the Darsa-p\u00fbrnam\u00e2sa sacrifice, and is likewise vegetable. Honey and water\nwould be looked upon as most like the \u00c2gya in the Darsa-p\u00fbrnam\u00e2sa. \u00c2miksh\u00e2, a preparation of milk, would come nearest to the S\u00e2mn\u00e2yya, which is a mixture of sour and sweet milk.\nOfferings for one deity are vik\u00e2ras of the \u00c2gneya.\nIn the Darsa-p\u00fbrnam\u00e2sa, which is the prakriti of the ishtis, the purod\u00e2sa for Agni is meant for one deity. Hence all offerings to one deity in the vikritis follow the general rules of the \u00c2gneya purod\u00e2sa, as described in the Darsa-p\u00fbrnam\u00e2sa, for instance, the karu for S\u00fbrya, the Dv\u00e2dasa-kap\u00e2la for S\u00e2vitr\u00ee.\nOfferings for two deities are vik\u00e2ras of the Agn\u00eeshom\u00eeya.\nThey must, however, be vegetable offerings, because the purod\u00e2sa for Agn\u00ee-Shomau is a vegetable offering. As an instance, the \u00c2gn\u00e2vaishnava Ek\u00e2dasakap\u00e2la is quoted. Agn\u00eeshom\u00eeya has a short a, but the first a in \u00e2gnavaishnava is long.\nOfferings for many deities are vik\u00e2ras also of the Aindr\u00e2gna.\nThe ka in bahudevat\u00e2s ka is explained by the commentary as intended to include the \u00c2gn\u00e2vaishnava also. Any offering intended for more than one deity may be considered as intended for many deities.","title":"Grihya Sutras, Part 2 (SBE30): \u00c2pastamba's Yag\u00f1a-Paribh\u00e2sh\u00e2-S\u00fbtras: S\u00fbtras 101-125","type":"page"}