Grihya Sutras, Part 2 (SBE30): pastamba's Ya<I>g</I><I></I>a-Paribhsh-Stras: Stras 10...

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

PASTAMBA'S YAGA-PARIBHSH-STRAS. (cont.) 101

STRA CI.
For these two last portions he makes the indication of the deity.

101c

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 asy iti sakalpayet.

102

STRA CII.
When there is a number of Karus and Purodsas, one separates what belongs to the Karus and what belongs to the Purodsas, before the strewing.

102c

Commentary. Prg adhivapant, before the strewing, is explained by prg adhivapanrthakrishngindnt, before one takes the black skin which is used for the strewing.

103

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STRA CIII.
One then marks the two (the materials for the Karus and the Purodsas) according to the deities (for whom they are intended).
104

STRA CIV.
Let the word idam be the rule.

104c

Commentary. This 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 Dhtur, idam Anumaty, Rkyh Sinvlyh, Kuhvh.
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105

STRA CV.
All this applies also to Karus and Purodsas which are separated.

105c

Commentary. The 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 Purodsas 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, Pshno, Marutm, Dyvprithivyoh, &c.

106

STRA CVI.
At the time when the Kaplas are put on the fire, one puts on the karu with the first kapla verse.

106c

Commentary. Karu is here used for the vessel for boiling the karu, the karusthl. The first of these verses is dhrishtir asi. Kaplas are the jars in which the rice is cooked.

107

STRA CVII.
The verse is adapted and changed to dhruvosi.

107c

Commentary.

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Samnma means the same as ha, 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.
108

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

108c

Commentary. This takes place after the karu-pot has been put on. The tandulas are the unhusked grains, pishta is the
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ground flour. In Sanskrit a distinction is made between sasya, the corn in the field, dhnya, corn with the husk, tandula, grains without husks, anna, roasted grains.
109

STRA CIX.
At the time of cooking (adhisrapana) one throws the grains in with the cooking verse. Commentary. This verse is gharmosi.

110

STRA CX.
Without taking the karu (out of the sthl) one puts it down.

111

STRA CXI.
At the Darsa-prnamsa sacrifices there are fifteen Smidhens.

111c

Commentary. Smidhens 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.

112

STRA CII.
At the Ishti and Pasubandha sacrifices there are seventeen Smidhens, when they are so handed down.

113

STRA CXIII.

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When 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 ygy and anuvky).
114

STRA CXIV.
The Darsa-prnamsa sacrifice is the Prakriti or norm for all ishtis.
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114c

Commentary. The Stras, in describing the performance of certain sacrifices, treat some of them in full detail. These are called prakriti. Prakriyantesmin dharm 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 Brhmanas and Stras. It must not be supposed that the sacrifices which serve as prakriti, are therefore historically the most ancient.

115

STRA CXV.
It is also the norm for the Agnshomya Pasu, the animal sacrifice for Agn-Shomau.

116

STRA CXVI.
And this is the norm for the Savanya.

117

STRA CXVII.
And the Savanya is the norm for the Aikdasinas.

118

STRA CXVIII.
And the Aikdasinas are the norm for the Pasuganas.

118c

Commentary. The rules for the Pasuganas are therefore to be taken over from the Aikdasinas, the Savanya, the Agnshomya-pasu, and the Darsaprnamsa, so far as they have been modified in each particular case, and are

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finally determined by the rules of each Pasugana, as, for instance, the ditya-pasu.
119

STRA CXIX.
The Vaisvadeva is the norm for the Varuna-praghsa, Skamedha, and Sra.

119c

Commentary. The Vaisvadeva, beginning, like the Darsa-prnamsa, with an gneya ashtakapla, takes certain rules from the Darsa-prnamsa, and transfers these, together with its own, as, for instance, the nine praygas, to the Varuna-praghsa, &c.

120

STRA CXX.
The Vaisvadevika Ekakapla is the norm for all Ekakaplas.

120c

Commentary. The Ekakapla is a purodsa cake, baked in one kapla. It is fully described in the Vaisvadeva, and then becomes the norm of all Ekakaplas. An ekakapla cake is not divided.

121

STRA CXXI.
The Vaisvadev miksh is the norm for the mikshs (a preparation of milk).

122

STRA CXXII.
Here the Vikra, the modification, is perceived from similarity.

122c

Commentary. If it has once been laid down that the Darsa-prnamsa 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 vikra of purodsa, which occurs in the Darsaprnamsa sacrifice, and is likewise vegetable. Honey and water
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would be looked upon as most like the gya in the Darsaprnamsa. miksh, a preparation of milk, would come nearest to the Smnyya, which is a mixture of sour and sweet milk.

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123

STRA CXXIII.
Offerings for one deity are vikras of the gneya.

123c

Commentary. In the Darsa-prnamsa, which is the prakriti of the ishtis, the purodsa for Agni is meant for one deity. Hence all offerings to one deity in the vikritis follow the general rules of the gneya purodsa, as described in the Darsa-prnamsa, for instance, the karu for Srya, the Dvdasa-kapla for Svitr.

124

STRA CXXIV.
Offerings for two deities are vikras of the Agnshomya.

124c

Commentary. They must, however, be vegetable offerings, because the purodsa for Agn-Shomau is a vegetable offering. As an instance, the gnvaishnava Ekdasakapla is quoted. Agnshomya has a short a, but the first a in gnavaishnava is long.

125

STRA CXXV.
Offerings for many deities are vikras also of the Aindrgna.

125c

Commentary. The ka in bahudevats ka is explained by the commentary as intended to include the gnvaishnava also. Any offering intended for more than one deity may be considered as intended for many deities. Next: Stras 126-150

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