{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/sbe30/sbe30124.htm","path":"hin/sbe30/sbe30124.htm","source_url":"https://sacred-texts.com/hin/sbe30/sbe30124.htm","text":"The Grihya Sutras, Part 2 (SBE30), by Hermann Oldenberg, [1892]\nThey are optionally vik\u00e2ras of the Aindr\u00e2gna.\nCommentary.\nSometimes these two S\u00fbtras are combined into one. The commentator, however, sees in the v\u00e2 of aindr\u00e2gnavik\u00e2r\u00e2 v\u00e2 a deeper meaning. Agn\u00ee-Shomau, he says, consists of four, Indr\u00e2gn\u00ee of three syllables. Therefore if the name of more than one deity consists of four syllables, it should be treated as a vik\u00e2ra of the Agn\u00eeshom\u00eeya, if of less than four syllables, as a vik\u00e2ra of the Aindr\u00e2gna.\nAn exception must be made in the case of the gods of the prakriti, as, for instance, the Aindra purod\u00e2sa, the Saumya karu.\nThe 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-p\u00fbrnam\u00e2sa Agni and Soma are the deities of the Agn\u00eeshom\u00eeya, Indra and Agni of the Aindr\u00e2gna. If then in one of the secondary or vikriti sacrifices there occurs an Aindra purod\u00e2sa, or a Saumya karu, then the Aindra purod\u00e2sa is treated as a vik\u00e2ra of the Aindr\u00e2gna, the Saumya karu as a vik\u00e2ra of the Agn\u00eeshom\u00eeya. The Somendra karu also, as its principal deity is Soma, would follow the Agn\u00eeshom\u00eeya, the Indr\u00e2som\u00eeya purod\u00e2sa, as its principal deity is Indra, would follow the Aindr\u00e2gna.\nIf there is sameness both in the offering and in the deity, then the offering prevails.\nIf a karu for Prag\u00e2pati occurs in a vikriti sacrifice, it would follow that, being offered to Prag\u00e2pati, it should be offered with murmuring, but, as it is a vegetable offering, it follows the norm of the purod\u00e2sa, though the purod\u00e2sa is intended for Agni.\nIf there is contradiction with regard to the substance and the preparation of an offering, the substance prevails.\nA purod\u00e2sa may be made of vr\u00eehi, rice, or of n\u00eev\u00e2ra, 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.\nIf there is contradiction with regard to the substance, the object prevails.\nAn example makes the meaning of this S\u00fbtra quite clear. Generally the y\u00fbpa 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.\nIn a Prakriti sacrifice there is no \u00dbha, modification of the mantras.\nCertain mantras of the Veda have to be slightly altered, when their application varies. In the normal sacrifices, however, no such alteration takes place.\nIn a Vikriti sacrifice modification takes place, according to the sense, but not in an arthav\u00e2da.\nSome mantras remain the same in the Vikriti as in the Prakriti. Others have to be modified so as to be\nadapted to anything new that has to be. If, for instance, there is a Purod\u00e2sa for Agni in the Prakriti, and in its place a Purod\u00e2sa for S\u00fbrya in the Vikriti, then we must place S\u00fbrya instead of Agni in the dedicatory mantra.\nWhen we hear words referring to something else, that is arthav\u00e2da.\nArthav\u00e2da is generally explained as anything occurring in the Br\u00e2hmanas 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 arthav\u00e2da and remain unmodified. All this is expressed by the words parav\u00e2kyasravan\u00e2t. V\u00e2kya stands for pad\u00e2ni, words, such as are used in the niv\u00e2pamantra, &c. Some of these words are called samavet\u00e2rth\u00e2ni, because they tell of something connected with the performance of the sacrifice, as, for instance, Agnaye gushtam nirvap\u00e2mi, I offer what is acceptable to Agni; others are asamavet\u00e2rth\u00e2ni, as, for instance, Devasya tv\u00e2 Savituh prasave. When such passages which are not connected with some sacrificial act occur (sravan\u00e2t), they naturally remain unaltered.\nIf what is prescribed is absent, a substitute is to be taken according to similarity.\nHere 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.\n[paragraph continues] According to Mandana's Trik\u00e2nda, the degrees of similarity are to be determined in the following order:\n'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.'\nIf there is nothing very like, something a little like may be substituted, only it must not be prohibited.\nIf 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 m\u00e2shas, phaseolus radiatus, because these m\u00e2shas are expressly forbidden; for it is said, Ayag\u00f1iy\u00e2 vai m\u00e2sh\u00e2h, 'M\u00e2shas are not fit for sacrifice.'\nThe substitute should take the nature of that for which it is substituted.\nTaddharma, having the same qualities. If, for instance, n\u00eev\u00e2ra has been substituted for vr\u00eehi, it should be treated as if it were vr\u00eehi. The name vr\u00eehi should remain, and should not be replaced by n\u00eev\u00e2ra, just as Soma, if replaced by p\u00fbtik\u00e2, is still called Soma. Thus, when in the course of a sacrifice vr\u00eehi has once been replaced by n\u00eev\u00e2ra, and vr\u00eehi can be procured afterwards, yet n\u00eev\u00e2ra is then to be retained to the end. If, however, the substituted n\u00eev\u00e2ra also come to an end, and afterwards both n\u00eev\u00e2ra and vr\u00eehi are forthcoming, then vr\u00eehi has the preference. If neither be forthcoming, then some substitute is to be taken that approaches nearest to the substitute, the n\u00eev\u00e2ra, not to the\noriginal vr\u00eehi. Further, if a choice has been allowed between vr\u00eehi, rice, and yava, barley, and vr\u00eehi has been chosen, and afterwards, as substitute for vr\u00eehi, n\u00eev\u00e2ra, then, if n\u00eev\u00e2ra come to an end, and in the absence of vr\u00eehi, when a new supply of both n\u00eev\u00e2ra, and yava has been obtained, the yava is to be avoided, and the original substitute for vr\u00eehi, the n\u00eev\u00e2ra, must be retained. In most of these cases, however, a certain penance also (pr\u00e2yaskitta) is required.\nIf something is wanting in the measure, let him finish with the rest.\nIf it is said that a purod\u00e2sa 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.\nSubstitution does not apply to the master, the altar-fire, the deity, the word, the act, and a prohibition.\nThe 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 m\u00e2shas, varakas, kodravas are not fit for sacrifice, or that a man ought not to sacrifice with what should not be eaten by \u00c2ryas, nothing else can be substituted for what is thus prohibited.\nThe Prakriti stops from three causes, from a corollary, from a prohibition, and from loss of purpose.\nA corollary (praty\u00e2mn\u00e2na) 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 \u00c2rsheya.' Loss of purpose (arthalopa) occurs, when peshana, pounding, would refer to karu, a pulse, that cannot be pounded, while grains can be.\nThe Agnishtoma is the Prakriti of the Ek\u00e2ha sacrifices.\nThe Ek\u00e2ha are sacrifices accomplished in one day.\nThe Dv\u00e2das\u00e2ha is the Prakriti of the Aharganas.\nThe Dv\u00e2das\u00e2ha lasts twelve days and is a Soma sacrifice. It is either an Ah\u00eena or a Sattra. An Ahargana is a series of daily and nightly sacrifices. Those which last from two nights to eleven nights are called Ah\u00eena. Those which last from thirteen to one hundred nights or more are called Sattras.\nThe Gav\u00e2mayana is the Prakriti of the S\u00e2mvatsarikas.\nThe Gav\u00e2mayana lasts three years, and it is the type of all S\u00e2mvatsarika sacrifices, whether they last one, two, three or more years. They all belong to the class of Sattras.\nOf the Nik\u00e2yi sacrifices the first serves as Prakriti.\nAmong the Nik\u00e2yi 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 s\u00e2dyaskra &c., and mentions as the first the Agnishtoma. See S\u00fbtra CXLVI, and Weber, Ind. Stud. XIII, p. 218.\nAt the Agnishtoma there is the Uttara-vedi.\nThe commentator explains this by saying that at the Soma sacrifices, i.e. at the Agnishtoma, Ukthya, Shodasin, and Atir\u00e2tra, the fire is carried from the \u00c2havan\u00eeya to the Uttara-vedi, which is also called the Soma altar.\nThe fire is valid for the successive sacrifices.\nThis fire refers to the fire on the Uttara-vedi, mentioned in the preceding S\u00fbtra, and the object of the S\u00fbtra 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.\nThis does not apply to the S\u00e2dyaskras, the V\u00e2gapeya, the Shodasin, and the S\u00e2rasvata Sattra.\nWith regard to the Shodasin and its vik\u00e2ra, the V\u00e2gapeya, the laying of the fire is not mentioned. In the case of the S\u00e2dyaskras, it becomes impossible, because they have to be quickly finished. In the case of the S\u00e2rasvata Sattra, there is the same difficulty on account of not remaining in the same place (anavasth\u00e2p\u00e2n n\u00e2gnis k\u00eeyate).\nA sacrificer wishes the object of his sacrifice at the beginning of the sacrifice.\nSome MSS. read k\u00e2mayeta, 'he should wish,' but the commentator explains that such a command (vidhi) is unnecessary, because it is natural to form a wish (svatah siddhatv\u00e2t).\nAt the beginning of a special part of the sacrifice, one should wish the object of that part of the sacrifice.\nThe commentary, though objecting, and objecting rightly, to k\u00e2mayeta, 'he should wish,' in the preceding S\u00fbtra, accepts k\u00e2mayeta as determining the present S\u00fbtra, saying k\u00e2mayetety anuvartate. One should read yag\u00f1\u00e2\u1e45gak\u00e2mam, not yag\u00f1ak\u00e2mam, for the commentary explains it by yag\u00f1\u00e2\u1e45gaphalasa\u1e45kalpah. Whether it was really intended that there should be a special wish for each part or subsidiary act of a sacrifice (yag\u00f1\u00e2\u1e45ga), is another question, but the commentator evidently thought so.\nK\u00e2ty\u00e2yana, 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 Dv\u00e2das\u00e2ha, 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-p\u00fbrnam\u00e2sau; fifthly, the D\u00e2ksh\u00e2yana, a vikriti of the Darsa-p\u00fbrnam\u00e2sau, the \u00c2grayana; sixthly, the Nir\u00fbdha-pasu, the animal sacrifice. All these have to be performed as a sacred\nduty, and without any view to special rewards. Thus we read in V\u00e2sishtha:\nAvasyam br\u00e2hmano\u093dgn\u00een \u00e2dadh\u00eeta, darsap\u00fbrnam\u00e2s\u00e2grayaneshtik\u00e2turm\u00e2syapasusomais ka yageta, 'A Br\u00e2hmana should without fail place his fires, and offer the Darsap\u00fbrnam\u00e2sa, the \u00c2grayaneshti, the K\u00e2turm\u00e2syas, the P a s u, and the Soma sacrifices.'\nH\u00e2r\u00eeta says: P\u00e2kayag\u00f1\u00e2n yagen nityam haviryag\u00f1\u00e2ms ka nityasah, Som\u00e2ms ka vidhip\u00fbrvena ya ikkhed dharmam avyayam, 'Let a man offer the P\u00e2kayag\u00f1as always, always also the Haviryag\u00f1as, and the Soma sacrifices, according to rule, if he wishes for eternal merit.' The object of these sacrifices is aparimitanihsreyasar\u00fbpamoksha, eternal happiness, and hence they have to be performed during life at certain seasons, without any special occasion (nimitta), and without any special object (k\u00e2ma). 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:\nA Br\u00e2hmana shall always offer the Agnihotra at the beginning or at the end of the day and of the night, and the Darsa and Paurnam\u00e2sa (ishtis) at the end of each half-month;\n'When the old grain has been consumed the (\u00c2grayana) Ishti with new grain; at the end of the (three) seasons the (K\u00e2turm\u00e2sya) sacrifices; at the solstices an animal (sacrifice); at the end of the year Soma offerings;\n'A Br\u00e2hmana, who keeps sacred fires, shall, if he desires to live long, not eat new grain or meat, without having offered the (\u00c2grayana) Ishti with new grain and an animal (sacrifice) 1.'\nThese P\u00e2kayag\u00f1as, Haviryag\u00f1as or ishtis, and Soma sacrifices are enumerated by Gautama 2, as follows:\n| Seven P\u00e2kasamsth\u00e2s: | Seven Haviryag\u00f1asamsth\u00e2s: | Seven Somasamsth\u00e2s: | \n| (1) Ashtak\u00e2, | (1) Agny\u00e2dheyam, | (1) Agnishtomah, | \n| (2) P\u00e2rvanam, | (2) Agnihotram, | (2) Atyagnishtomah, | \n| (3) Sr\u00e2ddham, | (3) Darsap\u00fbrnam\u00e2sau, | (3) Ukthyah, | \n| (4) Sr\u00e2van\u00ee, | (4) K\u00e2turm\u00e2sy\u00e2ni 1, | (4) Shodas\u00ee 2, | \n| (5) \u00c2grah\u00e2yan\u00ee, | (5) \u00c2grayaneshtih, | (5) V\u00e2gapeyah, | \n| (6) Kaitr\u00ee, | (6) Nir\u00fbdhapasubandhah, | (6) Atir\u00e2trah, | \n| (7) \u00c2svayug\u00ee. | (7) Sautr\u00e2man\u00ee. | (7) Aptory\u00e2mah. | \nIn a commentary on Dh\u00fbrtasv\u00e2min's \u00c2pastambas\u00fbtrabh\u00e2shya (MS. E.I.H. 137) another list is given:\n| P\u00e2kayag\u00f1as: | Haviryag\u00f1as: | Somayag\u00f1as: | \n| (1) Aup\u00e2sanahomah, | Agnihotram, | Agnishtomah, | \n| (2) Vaisvadevam, | Darsap\u00fbrnam\u00e2sau, | Atyagnishtomah, | \n| (3) P\u00e2rvanam, | \u00c2grayanam, | Ukthyah, | \n| (4) Ashtak\u00e2, | K\u00e2turm\u00e2sy\u00e2ni, | Shodas\u00ee, | \n| (5) M\u00e2sisr\u00e2ddham, | Nir\u00fbdhapasubandhah, | V\u00e2gapeyah, | \n| (6) Sarpabalih, | Sautr\u00e2man\u00ee, | Atir\u00e2trah, | \n| (7) \u00ces\u00e2nabalih. | Pindapitriyag\u00f1ah. | Aptory\u00e2mah. | \nThis list is nearly the same as one given by Satyavrata S\u00e2m\u00e2srami in the Ush\u00e2. He gives, however, another list, which is:\n| Seven P\u00e2kasamsth\u00e2s: | Seven Havihsamsth\u00e2s: | Seven Somasamsth\u00e2s: | \n| (1) S\u00e2yamhomah, | Agny\u00e2dheyam, | Agnishtomah, | \n| (2) Pr\u00e2tarhomah, | Agnihotram, | Atyagnishtomah, | \n| (3) Sth\u00e2l\u00eep\u00e2ka, | Darsa-, | Ukthyah, | \n| (4) Navayag\u00f1ah, | Paurnam\u00e2sau, | Shodas\u00ee, | \n| (5) Vaisvadevam, | \u00c2grayana, | V\u00e2gapeyah, | \n| (6) Pitriyag\u00f1ah, | K\u00e2turm\u00e2sy\u00e2ni, | Atir\u00e2trah, | \n| (7) Ashtak\u00e2. | Pasubandhah. | Aptory\u00e2mah. | \nAccording to the substances offered, sacrifices are sometimes\ndivided into vegetable and animal sacrifices. The vegetable substances are, tandul\u00e2h, pisht\u00e2ni, phal\u00eekaran\u00e2h, purod\u00e2sah, odanah, yav\u00e2g\u00fbh, prithuk\u00e2h, l\u00e2g\u00e2h, dh\u00e2n\u00e2h, and aktavah. The animal substances are, payah, dadhi, \u00e2gyam, \u00e2miksh\u00e2, v\u00e2ginam, vap\u00e2, tvakah, m\u00e2msam, lohitam, and pasurasah.\nIf 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.\nIt happens, for instance, in certain ishtis that a pair of Y\u00e2gy\u00e2 and Anuv\u00e2ky\u00e2 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.\nIf 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.\nKapardisv\u00e2min seems to have divided this S\u00fbtra into three, the second being avasisht\u00e2 vikalp\u00e2rth\u00e2h, the third yath\u00e2 y\u00fbpadravy\u00e2n\u00eeti. But it is better to take it as one, as it is in MS. 1676.\nIf 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.\n357:1 See Manu, transl. by B\u00fchler, S.B.E., XXV, who quotes to the same purpose Gaut. VIII, 19-20; V\u00e2s. XI, 46; Vi. LIX, 2-9; Baudh. II, 4, 23; Y\u00e2g\u00f1. I, 97, 124-125.\n357:2 K\u00e2ty\u00e2yana, p. 34.\n358:1 Vaisvadevam parva, Varunapragh\u00e2s\u00e2h, s\u00e2kamedh\u00e2h.\n358:2 Agnishtoma, Ukthya, Atir\u00e2tra, sometimes Shodasin, are the original Soma sacrifices; Atyagnishtoma, V\u00e2gapeya, and Aptory\u00e2ma are later. See Weber, Ind. Stud. X, pp. 352, 391.","title":"Grihya Sutras, Part 2 (SBE30): \u00c2pastamba's Yag\u00f1a-Paribh\u00e2sh\u00e2-S\u00fbtras: S\u00fbtras 126-150","type":"page"}