Manava Dharmashastra 3.214

3.214

ubhābhyāṃ hastābhyāṃ svayaṃ gṛhītvā annasya vardhitaṃ annena pūrṇaṃ bhājanaṃ viprāntike rasavatyagārādīnāṃ, yatra brāhmaṇā bhojyante, tasmindeśe upanikṣipet brāhmaṇānāṃ samīpe sthāpayet |
anye tu vyācakṣate—vardhitaṃ parivartula mannamucyate | tadviprāntike pitṝn dhyāyan 'tubhyamidamiti' dhyātvā nikṣipet, yathā vikiram |
tadayuktam | "upanīya sarvaṃ pariveṣayet" iti vakṣyati | ataḥ pariveṣaṇārthaṃ pradeśāntarādānīya tasyopanikṣepo'yam |

Having done the entire serial performance in Fire, in the “Apasavya” form, he should offer water on the ground with the hand in the “Apasavya” position.—(214)

Medhātithi’s commentary (manubhāṣya):
What is done in fire, in the form of pouring the libation, with the words, ‘agnaye svadhā namaḥ’ (‘this is an offering for Agni,’) should be done in the ‘apasavya’ form.

Some people explain the term ‘apasavya’ to mean that the act should be done with the right hand, not with the left, nor by both; in view of the prohibition contained in verse 225 below. This, according to these people, has been added, in view of it being thought possible to do the act with both hands.

This, however, is not right. Because the ‘apasavya form’ here enjoined is in reference to the ‘serial performance’ of those libations that are poured into Fire; hence, what is meant is that the libations should be poured in such a manner that they tend towards the South, not towards the North;—this latter being what is right in the case of offerings to the gods. That is to say, when the sacrificial material is being poured with the ladle, one should be facing the South, and not the North—this rule standing on the same footing as that which prescribes the pouring of water-libations to the Pitṛs in such a manner that it flows between the thumb and the index-finger.

The epithet ‘entire’ indicates that all such acts as the placing of the material in the dish, and so forth, should be done in the ‘apasavya’ form.

‘He should offer water with the hand in the apasavya position,’

‘Śanaiḥ’ (for ‘bhuvi’) is another reading.

The purpose of this rule is that it has been emphasised with a view to preclude the use of silver implements (according to 202).

‘Āvṛt’ stands for ‘Āvṛtti,’ ‘repetition.’—(214)

‘Apasavyam’—‘In such a manner that they tend towards the South’ (Medhātithi);—‘Passing the sacrificial thread over the right shoulder under the left arm’ (Nārāyaṇa);—‘with the right hand’ (‘others’ in Medhātithi, which he rejects).

‘Āpasavyena hastena’—‘With the right hand’ (Kullūka). This explanation, which Buhler wrongly attributes to ‘others’ (in Medhātithi), is really put forth by Medhātithi in connection with the former term ‘Apasavyam’, and not the second expression ‘Āpasavyena hastena.’ Nor is it right to say that according to Medhātithi this second expression means ‘out of the Tīrtha of the right hand which is sacred to the Manes’; because, as a matter of fact, Medhātithi has given no explanation of this expression at all. Buhler seems to have got an imperfect copy of Medhātithi; or did he not pay careful attention to reading it?

This verse is quoted in Madanapārijāta (p. 601) without any comment;—and in Hemādri (Śrāddha, p. 1321) as distinctly laying down the ‘Prācīnāvīta’.

Comparative notes by various authors
Laghu-Āśvalāyana Smṛti (13.73-74).—‘On the spot which is sloping towards the south-east, he shall draw a line with the mantra Apahata, etc.; he shall spread kuśa over it and then adopting the Apasavya form, he shall sprinkle water over it with the mantra Śundhantām, etc.; and then upon the kuśa he shall offer the balls.’