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THE KARMA-MIMAMSA
prohibition would not be what was desired, since, owing to the equal validity of all Vedic sentences, the only result would be to make the action optional. Thus, instead of a prohibition, we have what is technically styled a Paryudāsa, and the sense of the rule is that the words, "Ho, we sacrifice," which are uttered with the sacrificial verses, are to be uttered with those verses only which do not occur in Anuyājas.
These are the main topics, which, with numerous excursions into subsidiary detail, fill Pädas II-IV of Adhyâya I and Adhyāyas II-VI of the Mimamsă Sutra. The next two Adhyāyas deal with the transfer of details from the archetype to sacrifices whose form is derived from it, a discussion rendered necessary by the fact that in the Brāhmaṇas there are many cases in which it ise presumed that the details of one offering will be supplied from another, as in the often-quoted case of the Isu offering which is based on the Syena. The transference (atideśa) applies not merely to the mode of performance, but to materials and other details. It is regulated by context (prakarana) or position; thus the Işu offering follows the Syena model, because they are enjoined in the same context. The rule of position again lays it down that the deity of the original offering is to take the same place in the transferred offering, and the offering material is also to be transferred. Transfer takes place by express injunction, as in the case of the Işu offering; by inplied injunction, as in the case of the offering to Surya, which is based on the new and full moon offerings; by mention of the name of a sacrifice, as in the case of the Māsägnihotra, which is made in accordance with the Agnihotra; or by mention of the name of a puritication (samskära), as when, the Avabhrtha being mentioned at the Varuņapraghāsa, at is performed like the Avabhrtha, or concluding bath, of the Agnistoma where the rite is purificatory.
The process of transfer, however, frequently involves modifications (üha) in the Mantras used to accompany the rites, in order to adapt them to the change of cifcumstance.
1 Prakaranapañcikā, p. 227 (v. 13).
