Purva-Mimamsa in its Sources c31.s8: (H) Sattras—Communistic Sacrifices

Pūrva-Mīmāṃsā in its Sources c31.s8

Language: English

(H) Sattras—Communistic Sacrifices

c31.s8.1

*Jaimini* has devoted some special *Sūtras* to the consideration of the question as to who are entitled to perform the Communistic Sacrifices, *Sattras*; this question turns upon the question as to who is the recipient of the rewards accruing from those Sacrifices.

c31.s8.2

The question is—Who is to perform the Communistic Sacrifices, like the *Sattra*? Is it each individual person of the ‘Community’ desiring the whole fruit of the Sacrifice? or the whole Community’, as a ‘Community’?

c31.s8.3

The *Prima Facie View* is that no individual singly should perform what has been enjoined for the entire ‘Community’ or Group. The whole Group collectively, as desiring the Result, should be the *Performer*, and the Result should also accrue to all of them collectively.

c31.s8.4

The *Established Conclusion* is as follows:—*Inasmuch as each man helps in the accomplishment of the desired end, the title to the performance should be taken as accruing to each.* (*Sūtra* 6.2.1). As a rule when an act is done by several persons together, each of them helps in the accomplishment of the desired end; and the Result of an act should always accrue to the performer of that act; and in the case in question, each of the persons concerned is a ‘Performer’ of the Sacrifice. So that even though the performance has been undertaken by them collectively, the Result should accrue to each of them severally. (*Bhāṣya—Trs.*, p. 1014.)

c31.s8.5

The *Sattra* differs from the ordinary Sacrifice in that—(1) it cannot be performed by one man (*Sū.* 10.6.45—50, and 10.6.59-60).

c31.s8.6

and (2) all the priests are from among the ‘Sacrificers’ themselves (10.6.51—58), (3) for this same reason there is no ‘appointment’ of Priests (Sū. 10.2.35, Bhā. Trs. 1698); and the services of the Priests at the *Sattra* are not ‘bought’ or ‘exchanged’, for any promised ‘Fee’ (10.2.35—38); and the gift of ‘a mare or a slave-girl or a cow’, which is prescribed in connection with the *Sārasvata-Iṣṭi* (which forms part of the procedure of the *Sattra*) has been regarded as fulfilling a transcendental result, (10.2.44-45), and not the effect of ‘securing the services’ of the Priests.—which is the usual purpose served by Fees. (See 10.2.44). If one of the Sacrificers at the *Sattra* should happen to die during the performance, his bones have to be kept wrapped in deer-skin, and his place at the Sacrifice is to be taken up by a person nearly related to him, and at the end of the year, the Sacrificers should perform, for the sake of their dead partner, a special Sacrifice called the *Samvatsara-yāga* (Sū. 10.2.47-48) All the seventeen persons performing the *Sattra* should belong to the same *Brāhmaṇa* sub-sect; i.e., they should all be followers of the same *Kalpa-Sūtra* (Sū. 6.6.1—11). But at the *Kulāyayajña*, it is possible for the King and his Priest to belong to different *Kalpas* (Sū. 6.6.12—15). *Kṣatriyas* and *Vaiśyas* cannot perform *Sattras*, to which *Brāhmaṇas* alone are entitled; and of these also, only those who belong to the *Viśvāmitra-Gotra*; and of these last, only such as are guided by the same *Kalpa*, (Sū. 6.6.15—26). All persons performing the *Sattra* should be regular performers of the *Agnihotra* (6. 6.27—42). To the *Sāmidhenī* however all ‘Regenerate’ (*Dvija*) persons are equally entitled (Sū. 6.6.36—39). The *Juhū* and other Implements used at the *Sattra* should be kept common among all the Sacrificers, and nothing should belong exclusively to any one Sacrificer. The reason for this lies in the fact that if any implement belongs to any one person, in the event of his death, it would have to be burnt along with his body, and this would interfere with the performance. (Sū. 6.6.33—35.)

c31.s8.7

To the performance of the *Viśvajit* Sacrifice, only such persons are entitled as can afford to give 112 pieces of Gold. (Sū. 6.7.18—20.)

c31.s8.8

The possibility of several performers at the Communistic Sacrifices might lead people to believe that there may be several performers at the *Darśa-Pūrṇamāsa* and such Sacrifices also.

c31.s8.9

But the conclusion is that at all of them, there is to be a single Performer at each performance. In fact, that is the normal law; if at the Communistic Sacrifices like the Sattra, there are several performers, those are special cases, special'y provided for by special Vedic Injunctions; e.g., in regard to the Sattra it has been enjoined that 'there are to be at least Seventeen Performers'. (Sūtra 6.2.3—12.)

c31.s8.10

In regard to Sacrifices enjoined as to be performed for the purpose of bringing about visible results,—such as Rain, Cattle and so forth,—the rule is that when the performance has once begun, it must be carried to its end,—even if the result desired should happen to be accomplished before its completion; as the Veda deprecates incomplete acts and prescribes expiatory rites for leaving Sacrifices unfinished; and also because cultured people decry men who begin an act but do not carry it out to the end,—says Bṛhatī (MS., p. 113B).—(6.2. 13—15). But this rule does not apply to such purely secular acts as the building of a house; because the aforesaid depreciation of unfinished acts is based upon the consideration that when a Sacrificial Act has been begun, an expectation of receiving offerings is raised in the minds of the Deities concerned, and hence if all the prescribed offerings are not made, it becomes a case of breach of promise. Such is not the case with the purely secular acts; specially as the said deprecation is based upon the fact that the Veda has prescribed expiation for unfinished Sacrifices; and this could not apply to the secular acts. (Sū. 6.2. 16—18)—(Bṛhatī, p. 113B.)

Cites (1)

Mīmāṃsāsūtra — Jaimini, Sanskrit