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There is a special case in which both the 耻诲诲别艣测补 (辫谤补诲丑腻苍补 = main sacrifice) and the vidheya (subordinate or auxiliary materials) are not mentioned by separate sentences. In such cases these are stated only by a single sentence. These are called 惫颈艣颈峁ａ弓补惫颈诲丑颈. The word 惫颈艣颈峁ａ弓补 (qualified) means 鈥�upasarjana惫颈艣颈峁ａ弓补 辫谤补诲丑腻苍补鈥� (the main sacrifice with its subordinate materials).

For example,

鈥�somena yajeta鈥�

(He should sacrifice by using the juice extracted from the soma creeper.).

Here soma is not enjoyed by any other sentence. The word 鈥�yajeta鈥� is not also a repettion because it is not obtained from any other injunction. So, 鈥�soma鈥� and 鈥�yaga鈥� both are to be enjoined only by the sentence 鈥�somena yajeta鈥�. But the optative suffix is one only. How the two matters can be enjoined by one suffix? The answer is that here only one thing is enjoined and the other thing becomes its qualifier. So, there is not the fault of repetition of word. The secondary meaning is accepted in the word 鈥�soma鈥�. Actually, 鈥�somena yajeta鈥� is a special kind of 鈥�utpattividhi鈥�. In a 鈥�耻迟辫补迟迟颈惫腻办测补鈥� the meaning of root is accusative case and it is related to 产丑腻惫补苍腻 as the instrumental case. When the expectation of instrumental case of 产丑腻惫补苍腻 is ceased, then the word soma can not be related to it as the instrumental case. To justify it the meaning of the word 鈥�soma鈥� is regarded as 鈥�somavat鈥� (that which has soma or a sacrifice in which the soma-juice is used) by 尘补迟补惫补谤迟丑补濒补办峁�a峁嚹� (a power of a word in which possessive suffixes like matup, vatup etc. are used to express the secondary meaning of that word). So, the meaning of the injunction 鈥�somena yajeta鈥� becomes 鈥榦ne should produce heaven (desired end) by a sacrifice having the 鈥榮oma-juice鈥�. Here the 鈥�ac鈥� suffix is accepted after the word 鈥�soma鈥� according to the P膩峁噄nian formula 鈥�补谤艣腻诲颈产丑测辞'肠鈥� (础峁ａ弓腻诲丑测腻测墨鈥�5.5.127).

The opponent can argue that the word 鈥�soma鈥� can be related to 鈥�yajeta鈥� (测腻驳补) by the relation of the state of being in the same locus (蝉腻尘腻苍腻诲丑颈办补-谤补峁噛补) without accepting the 鈥�尘补迟惫补谤迟丑补濒补办峁�a峁嚹�.鈥�

According to him the verbal understanding will be:

鈥�somena y膩gena 颈峁ａ弓补峁� 产丑腻惫补测别迟鈥�

(One should produce his desired end i.e. heaven by soma and sacrifice).

But the 惭墨尘腻峁僺补办补蝉 say that in that case both the soma and sacrifice are prescribed independently. But the optative suffix is one and the same. So, the 鈥�墨迟补鈥� suffix will primarily prescribe 鈥�soma鈥� and then again it will prescribe sacrifice. So, the suffix 鈥�墨迟补鈥� will have to be repeated. Then the structure of verbal understanding will be 鈥�somena 颈峁ａ弓补峁� 产丑腻惫补测别迟 y膩gena 颈峁ａ弓补峁� 产丑腻惫补测别迟鈥� (One should produce heaven by soma and he should produce heaven by sacrifice). So it is clear that there will be the fallacy of splitting of sentence (惫腻办测补产丑别诲补诲辞峁�a). It is true that 尘补迟惫补谤迟丑补濒补办峁�a峁嚹� is also a kind of fallacy. But accepting it is better than accepting the 惫腻办测补产丑别诲补. Because 濒补办峁�a苍腻 is a 辫补诲补诲辞峁�a (a fallacy related to a word), but 惫腻办测补产丑别诲补 is a 惫腻办测补诲辞峁�a (a fallacy related to a sentence). According to the general rule 鈥�gu峁噀 tu any膩yyakalpan膩鈥� (Impostion of fallacy is generally done on the subordinate matter than the principal thing), 辫补诲补诲辞峁�a is more acceptable than the 惫腻办测补诲辞峁�a. Because 鈥榓 pada鈥� is subordinate to a sentence.

Moreover, the expectation of the expedient (蝉腻诲丑补苍腻办腻峁卥峁Ｄ�) of 产丑腻惫补苍腻 is ceased by the same word 鈥�yajeta鈥�. So, it will be unjustified to think of that means or expedient from the different word 鈥�somena鈥�. Only one thing becomes the means of an another thing (蝉腻诲丑测补), not two things become the means of it.

So, the relation of the state of being in the same locus (蝉腻尘腻苍腻诲丑颈办补-谤补峁噛补) can not be accepted here. 尝补办峁�a峁嚹� is the only way out.

The opponent again says that in this 鈥�惫颈艣颈峁ａ弓补惫颈诲丑颈鈥� two matters (soma and 测腻驳补) are prescribed. So, why there will not be the fallacy of spliting of sentence? The 惭墨尘腻峁僺补办补蝉 answer that the both soma and 测腻驳补 are not prescribed separately. But the sacrifice is prescribed. But the sacrifice is qualified by soma. Sacrifice is here regarded as noun and soma is its adjective. So, by the relation of 惫颈艣别峁�y补惫颈艣别峁�a峁嘺产丑腻惫补 there is oneness between sacrifice and soma juice. If anyone is asked to bring a blue pot, he does not bring the pot and its blue colour separately. If the pot is brought, its colour is also brought. So also is the case between soma and sacrifice with reference to soma测腻驳补.

It can not be argued that soma is prescribed as a material to the sacrifice obtained by the injunction 鈥�箩测辞迟颈峁ａ弓辞尘补 svargak膩mo yajeta鈥� (One desiring heaven should sacrifice by the 箩测辞迟颈峁ａ弓辞尘补), because the injunction regarding 闯测辞迟颈峁ａ弓辞尘补 is an 补诲丑颈办腻谤补惫颈诲丑颈 and not an utpattividhi. An utpattividhi expresses the nature of an action. But this quality of expressing the nature of an action can not be found in the 箩测辞迟颈峁ａ弓辞尘补s entence. The word 鈥�utpatti鈥� here means 鈥�蝉腻诲丑补苍补-蝉惫补谤奴辫补尘鈥� (the nature of means or expedient of any desired end like heaven etc.). This is expressed by a utpattividhi. But an 补诲丑颈办腻谤补惫颈诲丑颈 conveys only the relation of an action laid down by a utpattividhi with the result. Here the opponent raises another question: Let the 箩测辞迟颈峁ａ弓辞尘补s entence be an utpattividhi and 补诲丑颈办腻谤补惫颈诲丑颈 like 鈥�耻诲产丑颈诲腻 yajeta pa艣uk膩ma岣�.鈥�^[1] (One desiring of cattles should sacrifice by udbhid). The answer of 惭墨尘腻峁僺补办补蝉 is that in the given example there is no other way. So, it becomes an example of two kinds of injunctions. The injunction 鈥�耻诲产丑颈诲腻..... etc.鈥� expresses the nature of the action and the ownership of the result. This injunction has no other principal sentence expressing the nature of action. But with reference to the 箩测辞迟颈峁ａ弓辞尘补-sentence, 鈥�somena yajeta鈥� expresses the nature of work. So, 鈥�somena. 鈥� becomes the utpattividhi of 鈥�箩测辞迟颈峁ａ弓辞尘别苍补....鈥� and the 箩测辞迟颈峁ａ弓辞尘补s entence only conveys the relation of result with the sacrificer. Moreover, if the injunction 鈥�箩测辞迟颈峁ａ弓辞尘别苍补....鈥� is accepted as a 鈥�ubhayavidhi 鈥� (having the nature of two kinds of vidhi), then by this very injunction the sacrifice and its result should be informed. Then the fallacy of 惫腻办测补产丑别诲补 will be more strong and unavoidable. So, it is better and safe to accept 尘补迟惫补谤迟丑补濒补办峁�a峁嚹� in the word 鈥�somena鈥� and to regard 鈥�somena yajeta鈥� as a 惫颈艣颈峁ａ弓补惫颈诲丑颈.

Footnotes and references:

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[1]:

罢腻峁囜笉测补产谤腻丑尘补峁嘺鈥�19.7.2