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SOTRAS III, IV.
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a Karanî the daughter of a Vaisya and a Sudra. Sudhanvan also is used in Manu, X, 23, as the name of a caste, namely the offspring of fallen (vrâtya) Vaisyas.
Another exception is made in favour of a Nishadasthapati, a Nishada chieftain. If it meant a chieftain of Nishadas, it might be meant for a Kshatriya who happens to be a chieftain of Nishadas. Here it is meant for a chieftain who is himself a Nishada, a native settler. He is admitted to the Gavedhuka sacrifice.
Again, although, as a rule, the sacrificer must have finished his study of the Veda and be married, a sacrifice is mentioned which a Brahmakarin, a student, may perform. The case thus provided for is, yo brahmakarî striyam upeyåt, sa gardabham pasum alabheta. As these sacrificers are not upanita, and therefore without the sacred fires, their sacrifices have to be performed with ordinary fires, and the sacrificial offerings, the puroda sas, are not cooked in kapalas, jars, but on the earth, while the avadanas (cuttings), heart, tongue, &c., are sacrificed in water, and not in fire. The Nishada chieftain has to learn the necessary Vedic verses by heart, without having passed through a regular course of Vedic study. The same applies to women, who have to recite certain verses during the sacrifice.
That certain women are admitted to the sacrifice, is distinctly stated by Kâtyâyana, I, 1, 7, stri kåviseshåt.
Sotra III. The sacrifice is prescribed by the three Vedas.
Commentary. In order to know the whole of the sacrifice, one Veda is not sufficient, still less one såkha (recension) only. The sacrifice is conceived as a whole, and its members (angas) are described in different parts of the three Vedas.
SOTRA IV. By the Rig-veda, the Yagur-veda, the Samaveda (is the sacrifice prescribed).
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