India as Known to Panini: A Study of the Cultural Material in the Ashtadhyayi c10.s3.t1.53

c10.s3.t1.53

But the exigencies of sacrificial religion required special treatises bearing on different parts of the ritual, and Pāṇini mentions several types of commentaries written with the avowed purpose of bringing sacrificial ritual within the easy reach of priests. Special commentaries are mentioned on important Soma sacrifices, and on the different kinds of *yajñas*, such as the Pākayajña, Haviryajña, etc. (IV.3.68). The preparation of the sacrificial cake offered to the deities was of great practical importance and special handbooks called *Puroḍāśika* explaining its details were written. Similarly others known as *Pauroḍāśika* were compiled with a view to explain the particular *mantras* that were used in the Puroḍāśa ceremony (IV.3.70). Commentaries on the Adhvara sacrifices were called *Ādhvarika*, and those which treated of preparatory ceremonies preceding regular sacrifices were known as *Pauraś-charaṇika* (IV.3.72). The significance of the commentary called *Prāthamika* is not clear; possibly it treated of Puraścharaṇa rites (IV.3.72). Illustrating the word *dvyachaḥ* of this *sūtra* the *Kāśikā* gives two interesting examples, *viz.*, *Aishṭika* and *Pāśuka*, the former was a commentary on the Darśa-Paurṇamāsa Ishṭis and the latter on the animal sacrifices. These two are covered respectively by Books I-II and III-V of the *Śatapatha Brāhmaṇa*. It appears that the course of sacrificial studies was planned topically, for on *sūtra* II.1.6 the *Kāśikā* speaks of a student studying the portions known as Ishṭi-paśubandha (*seshṭi-paśubandham adhīte*). The advanced course in sacrificial lore included the Fire ritual or *Agnichayana* (Books VI-IX of *Śatapatha*) and the expression *sāgni adhīte* pointed to the final stage in the study of that subject.