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Purva-Mimamsa in its Sources c37: Chapter XXXII: Acts—sacrifices

Pūrva-Mīmāṃsā in its Sources c37

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Chapter XXXII: Acts—sacrifices

c37.1

The ‘Deity’ to whom the Sacrifice is offered is, for the Mīmāmsaka, a purely hypothetical entity, posited for the sake of the Sacrifice, which would not be an act of ‘Sacrifice’ unless there were a Deity to whom the offering is made; hence the Deity is subordinate to the Sacrifice. This, as we have seen (above) has been clearly brought out in Sū. 9. 1. 6—10, in which connection we have learnt from the Bhāṣya that the Deity has no physical body, —It does not eat anything,—It is not either pleased or displeased, nor can it award rewards and punishments as the results of Sacrifices. (Vide above Sec. on Uha, Modification).

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The main classification of Sacrifices is on the basis of the Substances offered. On this basis, they have been classified under the following three heads:—

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I. Iṣṭi (including also the Haviryajñas). These consist of the offering of Milk, Butter, Rice, Barley and other grains,—made by the Yajamāna (Sacrificer accompanied by his wife, and helped by four Officiating Priests). These Priests are—Adhvaryu, Brahman, Hotṛ and Agnīdhra; the Adhvaryu is the most important among these, chosen before the rest and operating as the General Executive, from beginning to the end of the performance; his seat is on the Eastern side;—the Brahman is the second to be chosen; he is the general supervisor and inspector, well-versed in ritualistic details and in the three Vedas; it is his function also to perform the Expiatory Rites; his seat is on the Southern side:—the seat of the Hotṛ is on the Western side, and his duty is to recite all such hymns as the Sāmidhēnīs, and the rest;—the Agnīdhra is seated on the Northern side, holds the wooden sword and offers the responses with the word ‘astu’ to some of the acts done by the Adhvaryu. According to the last Topic of Discourse XII of the Mīmāmsā-Sūtra, all the Priests officiating at the Sacrifice shall be Brāhmaṇas.

c37.4

The Prakṛti or Archetype of the Iṣṭi class is the composite Darsha-Pūrṇamāsa Sacrifice (described in Shatapatha Brāhmaṇa I and II); this, along with the following six Vikṛtis or Ectypes, constitutes the seven Samsthās (Forms or Stages) of the Iṣṭi. These Six Ectypes are—(1) Agnyādhyāna described in Kātyayana’s Shrauta-Sūtra 4. 179 et. seq.), (2) Agnihotra, along with its own Ectype, the Māsāgnihotra (described in Shatapatha 1. 7. 1. et seq.; and in Shrauta-Sūtra 4), (3) Agrayaṇeṣṭi (Shatapatha 4. 2. 2);

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(4) Chāturmāsya (Shrauta-Sūtra 5); with its four sections, the Vaishvadēva, the Varuṇapraghāsa, the Shākhamēdha and the Shunāsīrīya; (5) Pashubandha (Shrauta-Sū. 6 and Shatapatha 11. 7. 1), and (6) Sautrāmaṇi (Shatapatha 11). Kātyayana’s Shrauta-Sūtra deals with the first five only. Gautama has mentioned these Saṁsthās in the following words:—

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अग्न्याधेयम्-अग्निहोत्रम्—दर्शपूर्णमासम्—आग्रयणम्—चातुर्मास्यम्--
निरुढपशुबन्धः--सौत्रामणी--इति सप्त हविर्यज्ञसंस्थाः ।

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In Shatapatha (10. 1. 5), we have the following passage:—

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सायम्प्रातर् वा अमुष्मिन्लोकेऽग्निहोत्रहुदश्नाति । अर्धमासेऽर्धमासे
दर्श पौर्णमासयाजी । चतुर्षु चतुर्षु मासेषु चातुर्मास्ययाजी--
षट्सु षट्सु पशुबन्धयाजी......काममश्नाति ।

c37.9

Though without the Agnyādhāna, Fire-installation, no Iṣṭi-Sacrifice can be performed,—as these have to be offered in the Fire consecrated by the Rites of Fire-Installation (as laid down in Shatapatha 1. 6. 3—20),—yet it is the Darsha Pūrṇamāsa, not the Agnyādhāna, that has been treated as the Archetype of the Iṣṭi-Sacrifices; firstly; because, as remarked by Karka, the Shatapatha begins with the Darsha-Pūrṇamāsa, and, secondly, because the Agnyādhāna is only the consecration of the Fire, and as such, cannot be regarded as a ‘Sacrifice’, in the strict sense of the term, on whose model the other Ectypal Sacrifices could be performed.

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Among some other Sacrifices mentioned in this connection in the Shatapatha are the Dākṣāyaṇa (described in Shrauta-Sūtra 4. 104) and the Traiyambaka.

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II. The second class of Sacrifices has been called Pākayajñas. These are offered in the ordinary Domestic Fire, not in the Fire consecrated by Agnyādhāna.

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The Seven Saṁsthas—Forms—of the Pākayajñas are—(1) the Fire Mahāyajñas (ennumerated and described in Shatapatha 10. 5. 6), which constitute the Archetype of the group;—(2) the Aṣṭakās, (3) the Pārvaṇa-shrāddha, (4) the Shrāvaṇī, (5) the Āgrahāyaṇī, (6) the Chaitrī, and (7) the Ashvayujī (See Parāshara-Mādhava—Vyavahāra Section, P. 157, Note). These Sacrifices have been dealt with in Gṛhya—not Shrauta—Sutras. It is on this ground, and also on the ground of these being offered in the *Domestic*—not the *Consecrated*—Fire, that these Sacrifices appear to have been placed in a class apart from the *Haviryajñas* or *Iṣṭis* described above. Consisting of the offering of Clarified Butter, Milk and Grains, these are as much ‘*Haviryajñas*’ (in the literal sense of the term) as the *Darsha-Pūrṇamāsa* and other *Iṣṭis*.

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III. The third class of Sacrifices are the *Somayajñas*, which consist of offerings of Soma-juice; of this the Archetype is the *Jyotiṣṭoma* (also loosely known under the name of *Agniṣṭoma*). The Seven *Samsthās* (Forms) of this class are—(1) *Agniṣṭoma*, which is the Archetype, (2) *Atyagniṣṭoma* (3) *Ukthya*, (4) *Ṣoḍashin*, (5) *Vājapeya* (*Shatapatha* 5; *Shrauta-Sūtra* 14), (6) *Atirātra* and (7) *Āptoryamā*. [See *Shabara-Bhāṣya*, Trs. P. 941, on the confusion regarding the names ‘*Jyotiṣṭoma*’ and ‘*Agniṣṭoma*’]. All these latter six and other ‘Ectypes’ or ‘modifications’ of the *Jyotiṣṭoma*, have been also called ‘*Ekāha*’, so called because they last for one day only. There are other *Soma-Sacrifices*—which also have the *Jyotiṣṭoma* for their Archetype—that last from two to twelve days, and these are called ‘*Ahīna*’. To this class belongs the *Dvādaśāha* (described in *Shatapatha* 4. 5. 1), as also the *Sattras* or Communistic Sacrifices, or properly speaking, *Sacrificial Sessions*; these latter last more than twelve days and are performed by several ‘Sacrificers’ (generally seventeen) in combination (See *Shatapatha* 4. 4. 2—12). These *Sattras* form the subject-matter of several Topics under the *Mīmāmsā-Sūtra* (See above). Under the class of ‘*Soma-Sacrifice*’, *Shatapatha*, and also *Kātyāyana*, have included the elaborate Sacrifices of the *Gavāmayana* (*Shrauta Sū.* 13), the ‘*Rājasūya*’ (*Shatapatha* 5, *Shrauta Sū.* 13), the *Sautrāmaṇī* (*Shatapatha* 11, *Shrauta Sū.* 19), the *Ashvamedha* (*Shatapatha* 11—13, *Shrauta Sū.* 20); and also some minor Sacrifices, like *Vasordhārā*, *Rāṣṭrabhṛt*, *Vājaprasavīya*, *Payovratā* and so forth. (*Shatapatha* 4). Almost all *Soma-Sacrifices* involve the killing of an animal (which must be a goat, according to *Mīmā. Sū.* 10. 2. 69, *Bhāṣya* Trs. P. 1733); hence the older writers have included the ‘*Pashu*’ (Animal) Sacrifices under ‘*Soma*’. Later writers appear to make some sort of a distinction between ‘*Soma*’ and ‘*Animal*’ Sacrifices; such distinction is found in the *Shrautapadārthanirvachana*, a modern work written towards the end of the nineteenth century. There is however no authority for this distinction either in *Shatapatha* or in the *Shrauta-Sūtra*.

‘Dakṣiṇā’-Sacrificial Fee

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The ‘Sacrificial Fee’, *Dakṣiṇā*, payable to the Priests for officiating at Sacrifices, has been made the subject-matter of several ‘Topics’ under the Mīmā. Sūtra.

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Under Sū. 10. 2. 22—28, Jaimini has discussed the purpose for which the Fee is given; and the conclusion he has arrived at is that it should be regarded as serving the purpose of hiring or securing the services of the Priests, (Sū. 10. 2. 23); and it is not for the purpose of bringing about any merit or such transcendental results. But at the *Kāmeṣṭi* Sacrifice, the Fee serves a transcendental purpose (Sū. 10. 2. 44)..

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Under Sū. 10. 3. 53—55, he has discussed the question of the apportionment of the Fee among the serveral Priests. The conclusion on this point is that in the matter of wages—*i.e.*, the Fee—there is to be *inequality*; but this *inequality* is based, not upon the basis of work done,—as the hiring of services is equal for all,—but upon the basis of the titles of the Priests—(Sū. 10. 3—55). That is to say, it is not right to regard the ‘inequality’ among Priests as due to their work,—it should be due to the help rendered by the Priests as indicated by their titles; these titles are ‘Halfist’, ‘Tertiarist’, ‘Quarterist’; these titles are found in the following text—The *Adhvaryu* Priest, having initiated the Master of the House, initiates the *Brahman* Priest, then the *Udgātṛ*, then the *Hotṛ*; thereupon the *Pratiprasthātṛ* Priest, having initiated the *Adhvaryu*, initiates the Halfists—*i.e.*, (1) the *Brāhmaṇācchamsin* Priest, who is related to the *Brahman* Priest, (2) the *Prastotṛ* Priest, who is related to the *Udgātṛ* Priest, (3) the *Maitrāvaruṇa* Priest, who is related to the *Hotṛ* Priest; then the *Neṣṭṛ*-Priest, having initiated the *Pratiprasthātṛ* Priest, initiates the Tertiarists,—*i.e.*, the *Agnīdhra* Priest, who is related to the *Brahman* Priest, the *Pratihartṛ* Priest, who is related to the *Udgātṛ* Priest; then the *Unnetṛ*-Priest, having initiated the *Neṣṭṛ*, initiates the Quarterists,—*i.e.*, the *Potṛ* Priest, who is related to the *Brahman* Priest, the *Subrahmaṇya*-Priest, who is related to the *Udgātṛ*-Priest and the *Grāvastut*-Priest, who is related to the *Hotṛ*-Priest.’ The reference to the Priests by these titles—‘Halfist’, ‘Tertiarist’ and ‘Quarterist’—would be justifiable only if, at the Archetypal Sacrifice, the shares of the Fee given to these men were actually in accordance with these titles. We conclude therefore that, on account of their being referred to as ‘Halfists’ etc., the diversity in the Fee received by them should be treated as based upon these titles. (*Bhāṣya*, Trs. p. 1777).

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Jaimini has discussed a few other details regarding the Sacrificial Fee, under Sū. 10. 3. 39 *et. seq.*

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(1) The Sacrificial Fee for the *Jyotiṣṭoma* has been laid down in the text—‘The Cow, the Horse, the Mule, the Ass, Goats, Sheep, Corns, Barley, Sesamum, *Māṣa*,—*Dvādaśashatam* of this is the *Fee*’. The question raised is—Is the Fee to consist of 112 of each of the things mentioned? Or 112 of one of the things mentioned? or 112 made up of all the things together?

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[The term ‘*Dvādaśashatam*’ has been taken as standing for Twelve and Hundred, *i.e.*, 112; in his presentation of this *Adhikaraṇa*, Maṇḍana has said ‘*Shatam gavāmeva tu dakṣiṇā syāt*; and the *Nyāyamālāvistara* has explained the term ‘*Dvādaśashatam*’ as ‘*Dvādaśādhikam Shatam*’; hence the number should be taken as 112, not 1200].

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The *Established Conclusion* is that the particular number 112 qualifies only one of the several kinds of things mentioned; hence the prescribed Fee should consist of 112 of *one* of the several kinds enumerated. (*Bhāṣya*. Trs. p. 1769). (Sū. 10. 3. 39—44),

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(2) The next question is—To which *one* thing does the number 112 refer? The answer to this is that it refers to one of the *animals* named (Sū. 10. 3. 45),—and among *animals*, the Cow (Sū. 10. 3. 47). Hence 112 *Cows* should be given as the Fee (*Bhāṣya*, Trs. p. 1772).

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(3) Next question—Should 112 *Cows* be given to each of the Priests? Or should 112 *Cows* be divided among them? The answer is that the Fee should be given by *apportionment* (Sū. 10. 3. 50);—and this ‘*apportionment*’ shall be according to the titles of the Priests as already explained. (Sū. 10. 3. 53—55). (See above).

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This ‘*apportionment*’ is described as under (in the *Jyotiṣṭoma Paddhatis*) where only 100 *Cows* are mentioned along with 100 gold-pieces—12 each to the (1) *Brahman*, (2) *Udgātṛ*, (3) *Hotṛ*, and (4) *Adhvaryu*; 6 each to the (1) *Pratiprasthātṛ*, (2) *Prastotṛ*, (3) *Maitrāvaruṇa* and (4) *Brāhmaṇācchhaṁsin*; 4 each to the (1) *Potṛ*, (2) *Neṣṭṛ*, (3) *Achchāvāka* and (4) *Agnīdhra*;—3 each to the (1) *Unnetṛ*, (2) *Grāvastut*, (3) *Subrahmaṇya* and (4) *Pratihartṛ*. The total of these comes to 100 only. This would appear to be in keeping with the words of *Maṇḍana*—शतं गवामेव तु दक्षिणा स्यात् ।

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