{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/sbe30/sbe30125.htm","path":"hin/sbe30/sbe30125.htm","source_url":"https://sacred-texts.com/hin/sbe30/sbe30125.htm","text":"The Grihya Sutras, Part 2 (SBE30), by Hermann Oldenberg, [1892]\nFrom the end there takes place omission or addition.\nCommentary.\nThis refers again to the same subject, namely what has to be done if there are either more or less mantras than there are acts which they are to accompany. In that case it is here allowed to use as many mantras as there are acts, and to drop the rest of the mantras. Or, if there are less mantras than there are acts, then, after the mantras have been equally divided, the last verse is to be multiplied. For instance, in the Dvikap\u00e2la sacrifice for the two Asvins, the placing of the two kap\u00e2las is accompanied by two mantras. The rest of the mantras enjoined in the prakriti is left out. But if there are, for instance, twelve or more ishtak\u00e2s, bricks, to be placed, while there are only ten mantras, then the mantras are equally divided, and the fifth and tenth to be repeated, as many times as is necessary to equal the number of the ishtak\u00e2s.\nAs the Prakriti has been told before, anything that has not been told before, should be at the end.\nThis seems to mean that anything new, peculiar to a Vikriti, and not mentioned in the Prakriti, should come in at the end, that is, after those portions of the sacrifice which are enjoined in the Prakriti.\nThe rule should stand on account of the fitness of the Kumbhi, a large pot, the S\u00fbla, the spit for boiling the heart, and the two Vap\u00e2srapan\u00ees, the spits for roasting the vap\u00e2.\nKumbh\u00ee is explained by srony\u00e2dip\u00e2kasamarth\u00e2\nbrihat\u00ee sth\u00e2l\u00ee; S\u00fbla by hridayap\u00e2k\u00e2rth\u00e2 yashtih, and Vap\u00e2srapan\u00ee by vap\u00e2srapan\u00e2rthe yasht\u00ee dve. The exact object of the S\u00fbtra is not quite clear. Prabhutva is explained by samarthatva, that is, fitness. This would mean, that on account of their fitness, or because they can be used for the object for which they are intended, or, so long as they can be used, the rule applying to them should remain. The commentary explains tantram by tantrat\u00e2 or ekat\u00e2. It may mean that the same pots and spits should be used, so long as they fulfil their purpose. The next S\u00fbtra would then form a natural limitation.\nBut if there is a different kind of animal, there is difference (in pots and spits), owing to the diversity of cooking.\nIf different animals are to be cooked, then there must be different pots for each (pratipasum), because each requires a different kind of cooking. The commentary adds that, as the reason for using different pots is given, that reason applies also to young and old animals of the same kind (g\u00e2ti), i, e. the young and small animal would require a different pot and a different kind of cooking.\nAt the Vanaspati sacrifice, which is a modification (vik\u00e2ra) of the Svishtakrit, the addresses (nigama) of the deities should take place in the Y\u00e2gy\u00e2, because they are included in the Prakriti.\nThese nigamas of the deities are not mentioned in the rules of the Vanaspati sacrifice, but they are mentioned in the rules for the Svishtakrit sacrifice of the Darsap\u00fbrnam\u00e2sa, which is the Prakriti, and should therefore be taken over. Here again, because a reason is given, it is\nunderstood that the same reason would apply to other portions of Svishtakrit also, such as the Dvir abhigh\u00e2rana, which is to be retained in the Vanaspati sacrifice.\nThe Anv\u00e2rambhan\u00eey\u00e2 or initiatory ceremony does not take place in a Vikriti, because the Vikritis would fall within the time of the Prakriti, and the Anv\u00e2rambhan\u00eey\u00e2 has but one object, namely (the initiation of) the Darsa-p\u00fbrnam\u00e2sa sacrifice.\nThe Anv\u00e2rambhan\u00eey\u00e2 ceremony has to be performed by those who begin the Darsa-p\u00fbrnam\u00e2sa sacrifice. It has thus one object only, and is never enjoined for any other cause. It is not therefore transferred to any Vikriti, such as the Saurya ceremony, &c. The Darsa-p\u00fbrnam\u00e2sa sacrifice having to be performed during the whole of life, or during thirty years, the Vikritis would necessarily fall within the same space of time. The initiatory ceremony has reference to the Darsa-p\u00fbrnam\u00e2sa sacrifice only, and thus serves as an introduction to all the Vikritis, without having to be repeated for each.\nOr (according to others) the Anv\u00e2rambhan\u00eey\u00e2 should take place (in the Vikritis also), because the time (of the Darsa-p\u00fbrnam\u00e2sa) does not form an essential part.\nThis S\u00fbtra is not quite clear. It shows clearly enough that, according to some authorities, the Anv\u00e2rambhan\u00eey\u00e2 or initiatory ceremony of the Darsa-p\u00fbrnam\u00e2sa sacrifice should take place in the Vikritis also; but why? Because the time has not the character of a sesha, which is said to be a synonym of a\u1e45ga, an essential part of a sacrifice.\n[paragraph continues] When it is said that the Darsa-p\u00fbrnam\u00e2sa should be performed during life, this is not meant as determining the time of the sacrifice. It only means that so long as there is life a man should perform these sacrifices, and that their non-performance would constitute a sin. The former argument, therefore, that the time of the Vikriti sacrifices would fall within the time of the Prakriti sacrifice is not tenable.\nAnd again, because there is difference in the undertaking.\n\u00c2rambha, the beginning, is explained as the determination to perform a certain sacrifice (darsap\u00fbrnam\u00e2s\u00e2bhy\u00e2ym yakshya iti niskayapurahsarah sa\u1e45kalpah). The object of the undertaking in the case of the Darsa-p\u00fbrnam\u00e2sa sacrifice, as the Prakriti, is simply svarga, in the Vikritis it may be any kind of desire. Therefore the Anv\u00e2rambhan\u00eey\u00e2 ceremony of the Darsa-p\u00fbrnam\u00e2sas should be transferred to its Vikritis. This seems to have been the opinion of the same authorities who are referred to in S\u00fbtra CLVII. The final outcome of the whole controversy, however, is clearly that our \u00c2k\u00e2rya is in favour of omitting the Anv\u00e2rambhan\u00eey\u00e2 in the Vikritis. Anayoh pakshayor anv\u00e2rambhan\u00eey\u00e2bh\u00e2vapakshasyaiva balavattvam \u00e2k\u00e2ry\u00e2bhilashitam iti many\u00e2mahe. The Anv\u00e2rambhan\u00eey\u00e2 is not to be considered as an ordinary A\u1e45ga, but as a special act to fit the sacrificer to perform the Darsa-p\u00fbrnam\u00e2sa and to perform it through the whole of his life.\nFor every object (new sacrifice) let him bring forward the fire (let him perform the Agnipranayana, the fetching of the \u00c2havan\u00eeya from the G\u00e2rhapatya fire). When the sacrifice is finished\nthe fire becomes again ordinary fire, as when the (divine) fire has returned (to the firesticks).\nThe fire for a sacrifice is supposed to be set apart or consecrated (s\u00e2str\u00eeya), but it is so for a special sacrifice only, and when that sacrifice is ended, it is supposed to become like ordinary fire again. Artha is prayogana, the sacrifice for which the fire is intended (agnis\u00e2dhyavihitakarm\u00e2nushth\u00e2nam; tasya tasya vihitasya karmano\u093dnushth\u00e2n\u00e2rtham g\u00e2rhapaty\u00e2dibhya \u00e2havan\u00eey\u00e2dyagnim pranayet). The commentator remarks that there are two Agnis, the one who is visible, the other who is the god. Now while the divine Agni leaves the coals and ascends or is absorbed again in the two firesticks (aran\u00ee), the other remains like ordinary kitchen fire. See on Sam\u00e2rohana, Weber, Ind. Stud. IX, p. 311; \u00c2sval\u00e2yana-Srauta-s\u00fbtra III, 10, 4-5.","title":"Grihya Sutras, Part 2 (SBE30): \u00c2pastamba's Yag\u00f1a-Paribh\u00e2sh\u00e2-S\u00fbtras: S\u00fbtras 151-159","type":"page"}