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This injunction of application [i.e., Viniyogavidhi (viniyoga-vidhi)] has six means of proof which help this injunction. These proofs are used to ascertain the subordinate activity of a principal rite. These are called:

1. 艣谤耻迟颈 (direct statement),
2. 濒颈峁単补 (mark or word meaning),
3. 惫腻办测补 (sentence or syntactical connection),
4. 辫谤补办补谤补峁嘺 (context or interdependence),
5. 蝉迟丑腻苍补 (position or order) and
6. 蝉补尘腻办丑测腻 (name).

(1) 艢谤耻迟颈 or Direct Statement

The direct statement (艣谤耻迟颈) means independent sound. Here the independent sound means the words which express their sense without any intermediate steps such as those that are required by the other means of proof.

One may ask that the word 艣谤耻迟颈 means the Veda and it does not depend on the other proofs to prove its validity or authenticity, for it is self-proof. So, why has a separate definition been given for 艣谤耻迟颈 ? The answer is that among the proofs which are utilized to ascertain the accessoriness of some ritual, only 艣谤耻迟颈-proof can express the accessoriness independently. To express this purpose, 艣谤耻迟颈 is mentioned separately.

This direct statement is three-fold viz. injunctive (惫颈诲丑腻迟谤墨), denotative (补产丑颈诲丑腻迟谤墨) and applicatory (惫颈苍颈测辞办迟谤墨). The first consists of the optative and other forms which directly indicate the 产丑腻惫补苍腻. The denotative direct statement is the scriptural passage that refers to rice-grains etc. The third one is that word from the mere hearing of which the connection between the subsidiary and principal matter is known.

The 惫颈苍颈测辞办迟谤墨 艣谤耻迟颈 is also of three kinds, namely 惫颈产丑补办迟颈谤奴辫腻 (of the nature of case-ending), 蝉补尘腻苍腻产丑颈诲丑腻苍补谤奴辫腻 (of the nature of expressing more than one entities by the same suffix) and 别办补辫补诲补谤耻辫腻 (of the nature of expressing more than one entities by the same word).

In 鈥�惫谤墨丑颈bhir yajeta鈥� (He should sacrifice with rice-grains.) the state of being subordinate of the rice-grains to sacrifice is expressed by the third case-ending.

The sentence (鈥槺拱�墨丑颈bhir yajeta鈥�) is found in the context of 顿补谤艣补辫奴谤峁嘺尘腻蝉补 sacrifices. Here the meaning of sacrifice is related as 蝉腻诲丑测补 to the objective urge (膩rth墨产丑腻惫补苍腻) attained by the verbal suffix (腻办丑测腻迟补). So, it means 鈥榦ne should produce sacrifice with rice-grains鈥�. Here sacrifice is 耻诲诲别艣测补 or target. So, it is principal. The third case-ending used after the word 惫谤墨丑颈 expresses the instrumental case. This instrumental case related to 惫谤墨丑颈 indicates vidheyatva (the state of being prescribed) because rice-grains have been prescribed for sacrifice. So, rice-grains are subordinate to sacrifice. It should be noticed that the rice-grains become subordinate matters to sacrifice indirectly but not directly; because these become the source (辫谤补办峁泃颈) of cake (辫耻谤辞诲腻艣补) and thus help the sacrifice as an animal becomes subservient to the sacrifice owing to (its) being the original matter or substance of the oblation in the form of the heart etc.

In the sentence 鈥�pa艣un膩 yajeta鈥� (One should sacrifice with an animal.) the singular number and masculine gender become subservient to the instrumental case due to the direct statement in one common denotative element. Moreover, the number, expressed by the verbal suffix 鈥�ta鈥� becomes subordin膩te to the creative energy because of the very direct statement in one common denotative element and it becomes subservient to the sacrifice due to the direct statement of one word.

(2) 尝颈峁単补 or Mark

The power or capacity of a word to express something is called 濒颈峁単补 or mark. So it is said,

鈥�蝉腻尘补谤迟丑测补峁� sarva艣abd膩n膩峁� 濒颈峁単补mity-abhidhiyate鈥�

(The power of all words is called 濒颈峁単补).

This s膩 marthya is different from name (蝉补尘腻办丑测腻) because 蝉腻尘补谤迟丑测补 is convention itself. The name consists of a word giving its etymological meaning whereas a word having mark consists of the conventional meaning (谤奴岣峢颈岣�). Some examples of name are鈥斺��腻诲丑惫补谤测补惫补鈥�, 鈥�补耻诲驳腻迟谤补鈥�, 鈥�辫补耻谤辞岣嵞伵沬办补鈥� etc. But 鈥�gau鈥�, 鈥�驳耻峁嘺鈥�, 鈥�惫峁沝诲丑颈鈥� etc. are the suitable examples of marking word. In the sentence 鈥�barhir deva蝉补诲补苍补峁� d膩mi鈥� (I cut grass, the seat of the gods.) the word 鈥�barhis鈥� is used to express only the meaning of 办耻艣补-grass, though it means ten kinds of darbha-grasses. But the above hymn is to be chanted only at the time of cutting of the 办耻艣补-grass; because the 办耻艣补-grass is main among all kinds of darbha-grasses. So, the ulapa-grass etc. are eliminated here and the above hymn becomes subservient to the cutting of the 办耻艣补-grass.

A Special Note on 尝颈峁単补

This 濒颈峁単补 proof is of two kinds鈥攊ndependent of proof expressing general relation and dependent on proof expressing general relation. The knowledge of an action is necessary to perform that action. Because without that knowledge that action can not be performed. The performance of an action means the total performance of all subsidiary rites (preceding and succeeding) and the principal action. Now if any 测补箩补尘腻苍补 (sacrificer) does not have minute knowledge about the actions related to a sacrifice, he will not be able to perform that sacrifiece accurately which will cause a fruitless result. So, firstly he should acquire knowledge, then he will act. So, it is evident that the knowledge of some action is subsidiary to perform that action. To know the relation between these two things, no other proof is necessary. It is independent 濒颈峁単补.

But in the sentence 鈥�barhir deva蝉补诲补苍补峁� d膩mi鈥� such kind of other proof is necessary to ascertain the relation between the principal and subsidiary rites. This hymn is uttered in the context of 顿补谤艣补辫耻谤峁嘺尘腻蝉补 sacrifices. From the context it is merely known that this hymn is helpful for the 顿腻谤艣补测腻驳补 and for the 笔耻谤苍补尘腻蝉补测腻驳补. Having this mere knowledge, one has to know from the power lying in the hymn that by this very hymn the cutting of the 办耻艣补-grass must be performed. Here, one may argue that without the utterance of this hymn, cutting of the 办耻艣补-grass is possible. So, is this utterance necessary? The answer is that the power of this hymn waits for another proof for its application. And that proof is 辫谤补办补谤补峁嘺 (context). Otherwise the reading or inclusion of a hymn in a specific context would be redundant and fruitless. Because of this logical irrelevancy, the 辫谤补办补谤补峁嘺 proof must be accepted as a helping matter in the application of 濒颈峁単补. So, the subsidiariness of the hymn for cutting of the 办耻艣补-grass is established from the 濒颈峁単补 proof associated with the 辫谤补办补谤补峁嘺 proof.

(3) 痴腻办测补 or Sentence

Sentence is connected pronunciation of meaningful words. This pronunciation is of two words denoting the subsidiary and principal matters. Here the case-endings are not necessary. If the case-endings are taken as the yardstick in all cases, then a sentence will not have any scope to be judged as a yardstick. Here only one condition is essential and that is the words pronounced together must convey the relationship of subsidiary and principal things. So, all sentences do not have the power of application in a sacrifice.

Some specific sentences have that quality. For example,

鈥�yasya par峁嘺may墨 箩耻丑奴r bhavati na sa 辫腻辫补峁� 艣濒辞办补峁� 艣峁涐箛辞迟颈鈥�

(The sacrificer whose ladle is made of the 辫补濒腻艣补-tree hears no bad name.)

Here the being made-of-辫补濒腻艣补-wood becomes subservient to the ladle because these two have been uttered together. The word denoting the principal thing does not take the second case-ending and the word expressing the subsidiary thing does not take the third case-ending. Yet there is a connected utterance between then. So, there is a relationship of principal and subsidiary things between them.

It can not be said that the ladle (juhu) can be made of any other wood. Because then the ladle will not lead to the invisible merit (补辫奴谤惫补). So, the verbal understanding of the above sentecne is: 鈥極ne should produce the invisible merit out of ladle by means of its being made-of 辫补濒腻艣补 wood through the holding of the cut or divided (avatta) oblation in it.鈥� Moreover, only the ladle called 箩耻丑奴 is to be used for holding the cut oblation, not other ladles like sruva, upabh峁沝, 诲丑谤耻惫腻 etc. Because only the 箩耻丑奴 has that kind of capacity.

This 辫补谤峁嘺迟腻 is laid down without making any reference to any particular sacrificial work. So it is an an膩rabhya vidhi (a disconnected or detached injunction) or 蝉腻尘腻苍测补惫颈诲丑颈 (a general injuction). This 辫补谤峁嘺迟腻 (being-made-of-辫补濒腻艣补-wood) is to be applied to only the model (辫谤补办峁泃颈) or archetype sacrifices and not to the modifications (惫颈办峁泃颈). Because this characteristic is available in modification by the codaka惫腻办测补 (a directing sentence) 鈥�辫谤补办峁泃颈vat 惫颈办峁泃颈岣� 办补谤迟补惫测腻鈥� (The modification should be performed like the model). But if 辫补谤峁嘺迟补 were applied to modification primarily, it would be repeated by the codaka惫腻办测补. Repetition is a fallacy. So, though the 辫补谤峁嘺迟腻 is an 补苍腻谤补产丑测补惫颈诲丑颈, yet it should be construed with the model sacrifice.

(4) 笔谤补办补谤补峁嘺 or Context

Context means mitual expectancy between the principal things and the subsidiary things. For example, in the fore-sacrifices we get the sentence 鈥�samidho yajati鈥� (He should sacrifice with Samidh.) Here Samidh is a name of a sacrifice. The verbal understanding of the sentence is: He should produce his desired result by performing the Samidh sacrifice. Here the sacrifice (Samidh) is the instrument for getting result and as an instrument this sacrifice is related to the objective urge (膩rth墨产丑腻惫补苍腻). But a question arises after the verbal understanding: What is to be produced? There is no mention of the result in the sentence. Similarly, in 鈥�dar艣ap奴r峁嘺m膩s膩by峁� svargak膩mo yajeta鈥� (One desiring heaven should sacrifice with the 顿补谤艣补测腻驳补 and the 笔耻谤峁嘺尘腻蝉补测腻驳补.) though the result is mentioned but the 办补迟丑补峁僢丑腻惫补 or the expectancy as to how exactly heaven is to be attained by the new and full moon sacrifices, is not indicated. From this mutual expectancy it is understood that the Samidh sacrifice and others (罢补苍奴苍补辫腻迟, Barhis, 厂惫腻丑腻办腻谤补 sacrifices) i.e. the prayajas are the subsidiary ceremonies to the new and full moon sacrifices. Here the maxim named 鈥榥a峁ａ弓膩艣vadagdha-rathanyaya鈥� applies. The horses of a man were lost and the chariot of an another person was burnt. The former needs the horses and the latter expects a chariot.

After coming together they provided each other鈥檚 deficiency. This is seen in 辫谤补办补谤补峁嘺. Jaimini says,

鈥�asa峁儁ukta峁� prakara峁嚹乨 颈迟颈办补谤迟补惫测补迟腻rthitv膩t.鈥�^[1]

It means that those sentences which are not related to 艣谤耻迟颈, 濒颈峁単补 and 惫腻办测补, will be applied according to 辫谤补办补谤补峁嘺, for the principal action has the expectancy of its procedures. Moreover, each sentence has a purpose and that purpose is expressed by that sentence. Sometimes, a sentence expresses its purpose being united with other sentence. Then they make one single sentence expressing a congregated meaning.

So, the V膩rtikak膩ra 碍耻尘腻谤颈濒补 叠丑补峁�峁�补 蝉补测蝉鈥�

鈥�sv膩rthabodhe sam膩pt膩n膩m a峁単膩峁単itv膩dyapek峁�ay膩 |
V膩ky膩n膩m eka惫腻办测补tvam puna岣� sa峁僪atya j膩yate 触触鈥�.

So, according to context the darsa惫腻办测补 and the samidh膩di惫腻办测补s will express one single purpose i.e. heaven.

There is no mention of result in the pray膩ja惫腻办测补s. So, the opponent may say that the result of these sacrifices may be heaven according to the rule 鈥榮a 蝉惫补谤驳补岣� sy膩t sarv膩n prati avi艣i峁ａ弓atv膩t鈥� (In the absence of any special result, heaven is regarded as the result.).

The 惫颈蝉惫补箩颈迟苍测腻测补 applies here. So, the prayajas are not for the new and full moon sacrifices, but they possess their own result. But if this view is accepted, then the next proof 蝉迟丑腻苍补 (position) has to be taken as the ascertaining factor in place of 辫谤补办补谤补峁嘺. But sthana is weaker than 辫谤补办补谤补峁嘺. If the purpose is established by a stronger proof, then the weaker proof is not resorted to. So, 辫谤补办补谤补峁嘺 plays an important role in application of hymns.

This 辫谤补办补谤补峁嘺 has two varieties, namely鈥�

1. mah膩辫谤补办补谤补峁嘺 and
2. av膩ntara辫谤补办补谤补峁嘺.

(a) Mah膩辫谤补办补谤补峁嘺:

This kind of context is related to the principal objective urge. For example, the fore-sacrifices and others become subservient to new and full moon sacrifices. Sacrifices are of two kinds, the arche-type sacrifice (辫谤补办峁泃颈y膩ga) and modification sacrifice (惫颈办峁泃颈y膩ga). The mah膩辫谤补办补谤补峁嘺 is applied only in the arche-type sacrifices, for there is the scope of expectancy of both, but not in the modification. Actually, in case of the arche-type sacrifice, all kinds of subordinate activities are laid down. But this does not happen in case of modification. So, some activities should be borrowed from the orche-type sacrifice in modification by the extended application (atidesa) contained in 鈥榓 modification should be observed like the arche-type鈥�.

For example,

鈥�sauryam carum nirvaped brahmavarcasak膩ma岣�鈥�

(One desiring of the divine glory or splendour resulting from sacred knowledge should cut or seperate sacrificial food for the deity Sun).

Here the procedures have not been mentioned. So, these should be borrowed from its model sacrifice 鈥�顿补谤艣补辫奴谤峁嘺尘腻蝉腻鈥�. The subsidiary actions of the model sacrifice have no expectancy of 耻辫补办腻谤测补 (the thing which is helped) when they are borrowed in a derivative sacrifice. Only the derivative sacrifice has the expectancy of 耻辫腻办腻谤补办补 (the thing which helps something). So, there is no scope of mutual expectancy. For this reason, a mah膩辫谤补办补谤补峁嘺 does not work in a modification or derivative sacrifice. Therefore, new subservient activities serve the purpose of the derivative sacrifice through the next proof 鈥榩lace鈥� only.

(b) Av膩ntara辫谤补办补谤补峁嘺:

The av膩ntara辫谤补办补谤补峁嘺 or intermediate context is that which is related to the creative urge of a subsidiary function.

For example,

鈥�补产丑颈办谤腻尘补峁� juhoti鈥�

(One should sacrifice by making some steps towards the 腻丑补惫补苍墨测补 fire).

This 补产丑颈办谤补尘补峁嘺 (stepping) is a subsidiary function of fore-sacrifices. Because, after the laying down the fore-sacrifies (辫谤补测腻箩补蝉) some special, minor actions have also been laid down by the Veda. 础产丑颈办谤补尘补峁嘺 is one of them. The 蝉腻诲丑测补 of Samids acrifice, 罢补苍奴苍补辫腻迟-sacrifice etc. is helping the principal sacrifice. The 蝉腻诲丑补苍补 of these fore-sacrifices is the meaning of the root (诲丑腻迟惫补谤迟丑补) and the 颈迟颈办补谤迟补惫测补迟腻 is stepping etc. So, here the verbal understanding goes like this. 鈥極ne should help the principal sacrifice by the fore-sacrifices helped by stepping etc.鈥�

In the context of the new moon and full moon sacrifices all subsidiaries like fore-sacrifices, stepping etc. are mentioned. How one is to know that fore-sacrifices are subservient to the new moon and full moon sacrifices and stepping is subservient to fore-sacrifices? It is known from a pair of tongs (蝉补苍诲补峁兣沘). In the absence of this pair of tongs, all kinds of subsidiaries would be subservient to the principal action. Because there would be no distinction.

Now the question is鈥攚hat is the pair of tongs? It is the state of being enjoined in between two subsidiaries, which are enjoined after one subsidiary, already enjoined. It is understood in case of stepping near (补产丑颈办谤补尘补峁嘺). In the midst of enjoining of the fore-sacrifices, we get three instructions serially regarding bringing of ghee (clarified butter), stepping near and pouring of ghee.

The instructions are鈥�

(a) sam膩nayate juhv膩m upabh峁泃as tejo v膩

(He should bring ghee with a ladle from the upabh峁泃 pot; or lustre),

(b) 补产丑颈办谤腻尘补峁� juhoti

(He should sacrifice by making steps) and

(c) pray膩j膩n i峁ａ弓v膩 hav墨峁冡梗i abhi gh膩rayati

(He should pour ghee after having performed the fore-sacrifices).

Here stepping occurs in between bringing of ghee and pouring of ghee. So, stepping falls under a pair of tongs. For this reason, stepping is accepted as subsidiary to fore-sacrifices.

One can not argue that there is no 办补迟丑补尘产丑腻惫腻办腻峁僰峁Ｄ� (the expectancy of procedure) in the creative urge of the subsidiaries. Because it is also an urge. So, it has also the three parts鈥�-蝉腻诲丑测补, 蝉腻诲丑补苍补 and 颈迟颈办补谤迟补惫测补迟腻 or 办补迟丑补尘产丑腻惫补. Here the mukhy辫谤补办补谤补峁嘺 (great context) can not be regarded as proof for ascertaining the subservience of stepping to fore-sacrifices. Because mutual expectancy is absent here. The sacrificer (测补箩补尘腻苍补) wants to know only how he will help the sacrifice for its completion when he acquires the verbal understanding鈥斺�斺�榦ne should help the sacrifice by Samidh-sacrifice etc.鈥欌�攐ut of 鈥�samidho yajati鈥� etc. So, this matter differs from great context. And it is regarded as intermediate context.

This context is applicatory of action only. It becomes applicatory of substances and qualities through action. Because only action is related to 办补迟丑补尘产丑腻惫补, not substances and qualities. If it is said, 鈥榦ne should cut by the hand with the axe鈥� and if there is the question, 鈥榟ow should he cut?鈥� then the answer will be, 鈥榖y raising and lowering of the axe鈥�. But the hand is not construed as the procedure. In 鈥�yajeta svargak膩ma岣�鈥� also the fore-sacrifices, supplementary sacrifices (补苍耻测腻箩补蝉) are construed as procedure. Likewise, stepping, sprinkling of ghee etc. are related to 辫谤补测腻箩补蝉.

Actually, by 艣谤耻迟颈 proof instructions regarding substances (rice etc.), quality (reddish colour), action (sprinkling), hymn (鈥�im膩m ag峁沚h峁嘺n...鈥�), number (oneness), gender (masculine) are laid down. By 濒颈峁単补 proof only hymn is enjoined (鈥�syona峁� te 蝉补诲补苍补峁� 办峁涐箛辞尘颈鈥�). By 惫腻办测补 (sentence) proof generality (箩腻迟颈) is enjoined (鈥�yasya par峁嘺may墨 箩耻丑奴r bhavati鈥�). But by 辫谤补办补谤补峁嘺 proof only action is enjoined directly. Indirectly it enjoins substances and quality. This is its speciality.

(5) 厂迟丑腻苍补 or Position

Position (蝉迟丑腻苍补) is commonness of place or common location. That is of two kinds viz. commonness of place in the text and commonness of place in the performance. Position and order (krama) denote the same thing. They do not convey different meanings. Commoness of place in the text also is of two varieties viz. text according to number and text in proximity. There is a section in the br膩 hma峁嘺 of Veda, namely 碍腻尘测别峁ａ弓颈办腻峁嘾补. In that section some sacrifices have been chronologically mentioned for their results.

There we get such sentences,

鈥�补颈苍诲谤腻驳苍补尘 别办腻诲补艣补办补辫腻濒补峁� nirvapet鈥�

(He should cut or offer the prepared cake in eleven potsherds to Indra and Agni.) and

鈥�惫补颈艣惫腻苍补谤补峁� 诲惫腻诲补艣补办补辫腻濒补峁� nirvapet鈥�

(He should cut or offer the prepared cake in twelve potsherds to 痴补颈艣惫腻苍补谤补).

In the 蝉补峁僪颈迟腻 text of Veda also, we get some hymns uttered chronologically. These are, 鈥�颈苍诲谤腻驳苍墨 谤辞肠补苍腻 诲颈惫补岣�鈥� (Indra and Agni shine in heaven) and 鈥�惫补颈艣惫腻苍补谤辞鈥�箩墨箩补苍补迟鈥�(痴补颈艣惫腻苍补谤补 gave birth to). Here the first hymn goes to the 础补颈苍诲谤腻驳苍别峁ａ弓颈测腻驳补 and the second one goes to the 惫补颈艣惫腻苍补谤别峁ａ弓颈测腻驳补 owing to commoness of text according to number. Thus the subservience of these hymns is established.

The purposes of the subsidiaries of the modifications, of the subsidiaries which are enjoined not following the subsidiaries of the principal sacrifice and of the subsidiaries which do not come under the area of the pair of tongs are known through text in proximity, as in the case of the 腻尘补苍补 sacrifices. There is an injunction in Veda-鈥�惫补颈艣惫补诲别惫墨峁� s膩峁僩raha峁嚹�峁� nirvapet gr膩mak膩ma岣�鈥�. (One who wants to gain village should perform the 厂腻峁僩谤补丑补苍墨 sacrifice to 痴颈艣惫补诲别惫补蝉). 厂腻峁僩谤补丑补峁嘺 means, according to S膩ya峁嚹乧arya, mental acknowledgement with unanimous support among men. 厂腻峁僩谤补丑补峁嚹� sacrifice (颈峁ａ弓颈) means in which sacrifice such kind of acknowledgement is seen. This is a modification. Its model is 鈥�顿补谤艣补辫奴谤峁嘺尘腻蝉补鈥�. In the proximity of the 厂腻峁僩谤补丑补峁嚹� 颈峁ａ弓颈, the sentence. 鈥�膧尘补苍补尘 asya 腻尘补苍补sya 诲别惫腻 iti tisra 膩hut墨r juhoti鈥� is uttered. Here three 膧尘补苍补 sacrifices are enjoined. But there is no mention of result of these sacrifices. According to 鈥�闯补颈尘颈苍墨测补苍测腻测补尘腻濒补惫颈蝉迟补谤补鈥� the sentence 鈥�惫补颈艣惫补诲别惫墨峁�....鈥� expresses the result of 厂腻峁僩谤补丑补峁嚹� 颈峁ａ弓颈 only, but not the result of the 腻尘补苍补homas. The 惫颈艣惫补箩颈迟 苍测腻测补 can not be applied here. Actually, this 苍测腻测补 is applied where an instruction having no result is uttered not in the proximity of an action having result. Such instruction or injuction is uttere far from an action possessing result.

But where an injuction is uttered in the proximity of an action possessing result, the [following maxim is applied]:

鈥�phalavatsannidhau 补辫丑补濒补峁� 迟补诲补峁単补尘鈥�

(the thing having no result mentioned in the proximity of a fruitful action, becomes subservient to that fruitful action) .

And by this maxim it is regarded as subservient to modification. So, the 腻尘补苍补 sacrifices become subservient to 厂腻峁僩谤补丑补峁嚹� sacrifice. Otherwise, the fore-sacrifices, supplementary sacrificial rites (补苍耻箩腻箩补蝉) etc. would not be subservient to the new moon and full moon sacrifices.

The purpose of sacrificial rites relating to an animal is understood on account of the commonness of place in the performance. These rites are 耻辫腻办补谤补峁嘺, paryagnikara峁嘺 and y奴paniyojana. Up膩kara峁嘺 means touching the animal with two vedic stanzas viz. 鈥�praj膩pater j膩yam膩n膩岣�鈥�... and 鈥�ida峁� pa艣um...鈥� Paryagnikara峁嘺 is the waving of burning darbhas three times round the animal, starting from the right side. 驰奴辫补苍颈测辞箩补苍补 means fastening of the animal to the sacrificial post.

Now, the question is: 鈥楩or what purpose these rites relating to the animal are performed? In normal Somas acrifices of which 闯测辞迟颈峁ａ弓补尘补 is the model, three animals, known as 补驳苍墨峁�o尘墨测补, 蝉补惫补苍墨测补 and anubandhya, are immolated on three successive days called aupavasathya, sautya and 补惫补产丑峁泃丑补 respectively. The above mentioned rites are performed on the aupavasathya day. On the same day the 补驳苍墨峁�o尘墨测补 animal is offered i.e. an animal is immolated for the deities Agni and Soma. So, the rites and the 补驳苍墨峁�o尘墨测补 animal occur in the same place. Therefore, owing to commonness of place in the performance (补苍耻峁ａ弓丑腻苍补蝉腻诲别艣测腻迟) the rites become subservient to this 补驳苍墨峁�o尘墨测补 animal only, not to the 蝉补惫补苍墨测补 and anubandhya animals. The invisible merit is the result of these rites. It should be mentioned here that the rites relating to the 蝉补惫补苍墨测补 animal and anubandhya animal must be borrowed from the rites of the 补驳苍墨峁�o尘墨测补 animal by the rule of 补迟颈诲别艣补.

(6) Sam膩khy膩 or Name

Sam膩khy膩 means a word conveying its etymological meaning. This 蝉补尘腻办丑测腻 or name is of two kinds viz. Vedic and worldly. There is a vedic word 鈥槼蟠浅籴箾camasa鈥� which etymologically means 鈥榯he cup from which the 丑辞迟峁� drinks鈥�. From this word it is understood that the 丑辞迟峁� becomes subservient to the eating of the materials of the cup. Again, there is a worldly word 鈥�腻诲丑惫补谤测补惫补鈥�. It means 鈥榯hat which related to the adhvaryu鈥�. So, the adhvaryu becomes subsidiary to the various matters uttered in the 膧诲丑惫补谤测补惫补 chapter of the Yajurveda, because of the worldy name 腻诲丑惫补谤测补惫补. This 腻诲丑惫补谤测补惫补 chapter is not related to 丑辞迟峁� or 耻诲驳腻迟峁�. This is the purport of the word 鈥�腻诲丑惫补谤测补惫补鈥� .

Footnotes and references:

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[1]:

惭墨尘腻峁僺腻诲补谤艣补苍补尘鈥�3.3.11.