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All the righteous rites are different from one another. There are some yardsticks for ascertaining their difference. These are different words, repetition, number, name, accessories and a different context. To explain: A sacrifice, a gift and an offering (homa) are different from one another because of different words expressing them. They are denoted by the words 鈥榯o sacrifice鈥� (yajati), 鈥榯o give鈥� (诲补诲腻迟颈) and 鈥榯o offer鈥� (juhoti) respectively. Here the verb 鈥榯o sacrifice鈥� is related to sacrifices like the 鈥�Agnihotra鈥�, the 鈥�顿补谤艣补辫奴谤峁嘺尘腻蝉补测腻驳补鈥� etc. It denotes the whole sacrifice with its rites and necessary materials. But the verb 鈥榯o offer鈥� means 鈥榯he throwing of oblation to fire only鈥�. Again, the verb 鈥榯o give鈥� means 鈥榯he termination of one鈥檚 own right from or over a thing and the establishment of another鈥檚 right to that thing.鈥� Here the 鈥�蝉腻谤迟丑补办测补鈥� axiom applies. We have already known that more words indicate more meanings (鈥�艣abd膩dhiky膩d arth膩dhikyam鈥�). The 辫谤补测腻箩补蝉 of the new-and full-moon sacrifices are expressed by five sentences like 鈥�samidho yajati 鈥� etc. If it is accepted that one of these five sentences enjoins function and other four sentences enjoin the accessories to the rite, then one may put the objection that there is no determining factor that only one sentence has that quality of expressing the main rite and others do not have that quality. So, it is established that all five sentences have equal power to enjoin the rite. Now, the question arises: If one of these sentences lays down the rite, then the repetition of that enjoining by other sentences becomes redundant. Then what are the necessities of the other sentences? From the repetition it is understood that each succeeding rite is different from the preceding one. So, the word 鈥�yajati 鈥� (to sacrifice) in the 艣谤耻迟颈 proves, on the ground of repetition, that the rites (厂补尘颈诲丑测腻驳补, Tan奴nap膩ty膩ga etc.) are different.

In the injunction, 鈥�tisra 膩hut墨r juhoti 鈥� (One should offer three oblations). (罢补颈迟迟颈谤墨测补-蝉补峁僪颈迟腻. II. 3. ix. 3) although there is the absence of repetition of the word 鈥�juhoti 鈥� (should offer), the number 鈥榯hree鈥� becomes related to 鈥�homa鈥�, which is the meaning of the verb 鈥榯o offer鈥�. It proves that these three homas are mutually separate or different. Here number makes the different among many rites.

Different names also show the difference of rites. For example, the sentence,

鈥�athai峁�a jyotir athai峁�a vi艣vajyotir athai峁�a sarvajyotir etena sahasradak峁�i峁噀na yajeta鈥�

(Now this is Jyotis [light]; now this is 痴颈艣惫补箩测辞迟颈蝉 [universal light]; now this is Sarva-jyotis [all-light]; one should sacrifice through this, with a thousand [cows] as remuneration for the priests expresses three sacrifices called Jyotis etc.)

This passage is mentioned under the topic of 闯测辞迟颈蝉峁璷尘补 sacrifice. Here three sacrifices are different from the 闯测辞迟颈蝉峁璷尘补 sacrifice and from each other because of their different names from 闯测辞迟颈蝉峁璷尘补.

Sometimes different rites are identified by different accessories.

For example, in the sentence,

鈥�tapte payasi dadhy膩nayati, 蝉腻 vai艣vadevy膩mik峁Ｄ�, v膩jibhyo v膩jinam鈥�

(He should add curd to hot milk; that fresh cheese belongs to the 痴颈艣惫补诲别惫补蝉, and the whey is for the 痴腻箩颈苍蝉)
   (Mai. S. [=Maitr膩ya峁嚹�蝉补峁僪颈迟腻?] I. x. i)

A sacrifice related to 痴颈艣惫补诲别惫补蝉 and its material, viz., fresh cheese, is prescribed. This sacrifice and fresh cheese are inferred from the clause 鈥�蝉腻 惫补颈艣惫补诲别惫墨 鈥� (That fresh cheese belongs to the 痴颈艣惫补诲别惫补蝉). Not only that, in the clause, 鈥�v膩jibhyo v膩jinam鈥� (And the whey is for the 痴腻箩颈苍蝉.) another sacrificial rite to the deity 痴腻箩颈苍 is prescribed. In this rite whey is the material. The material whey is not used in the previous sacrifice to the 痴补颈艣惫补诲别惫补蝉. Because the previous sacrifice is confined to the accessory fresh cheese. So whey can not be related to that sacrifice as an accessory. One may argue that there may be an option between the whey and the fresh cheese as between rice grains and barley; for the whey and the fresh cheese do not have the same status. Actually, the fresh cheese is 鈥�耻迟辫补迟迟颈艣颈峁ａ弓补鈥� (that which is prescribed in connection with origination). But the accessory whey is prescribed by another sentence in a rite originated by the injunction related to the 痴颈艣惫补诲别惫补蝉; so it is something enjoined in connection with what has already been originated. It is called 鈥�耻迟辫补苍苍补艣颈峁ａ弓补鈥�. Between these two, the 鈥�耻迟辫补苍苍补艣颈峁ａ弓补鈥� is stronger; for it is proved as an accessory of rite at the time of the origination of the rite. But the whey is cognised later. So, it is weaker. For this reason, the whey can not be related to the previous rite. It is then related to the latter sacrifice to the 痴腻箩颈苍蝉. Hence here is difference of rites owing to an accessory. Here fresh cheese means coagulated milk, and the whey means the water that is left.

In the same way, there is a statement in the way of 办耻峁囜笉补辫腻测颈苍蝉鈥�

鈥�upasadbhi艣 caritv膩 m膩sam 补驳苍颈丑辞迟谤补峁� juhoti鈥�

(After going through the ceremonies called Upasads, one should offer the Agnihotra for a month).

Here no previous rite is present. A new rite named Agnihotra which is similar to the famous Agnihotra sacrifice is enjoined. Here the context is new and it is perceived as the presence of a new rite. The well-known Agnihotra sacrifice is not restated here; because if with regard to a rite already known, more accessories than one, viz., sequence and the duration of a month, are enjoined, then there will be a split of the sentence. So, here is a difference of rite on account of a different context.

So, different words, repetition, number, name, accessories and different context鈥攖hese six matters are criteria for which a rite becomes different from other rites.