Definition of Sahitya in Mimamsa

[Full title: Mimamsa technical terms (25) Sahitya]

1. Sahitya means togetherness, connectedness or close proximity or contiguity of the actions. This Sahitya is to be mentioned in the case of the principal rite and the subsidiaries. This simply means that there should be no unnecessary interval or delay between the principal and subsidiary actions. The term Sahitya can be explained as follows:- "Tatsahityam tesam angapradhananam sahityam sahabhavaha Sahanus tanamityarthana". 2. Cf. The comments of MM Vasudev Sastri Abhyankar on the word 'Sahitya' occuring in the Mimamsa Nyaya Prakasa, on page 172, We first quote below the original passage of Apadeva. 1 Cf. Now we quote the comments of MM Vasudeva Sastri Abhyankar on the word Sahitya. The principle of Sahitya can be better explained with the help of a concrete example. 1. vilambe hi ada pradhana vidhayeka vakya tavagata tasahityanupapattih prasajyate | nahi vilambena kriyamanyoh padarthayoh sahakrtamiti sahityam vyavaharanti | bacaivam sahityanupapacya samana kala tvameva syanatva vilambah | atyavadhanena purvottarakale kriyamana padarthayora vilambena krtamiti vyavaharaditi vacyam 2. parantu yatra sabdamaryadaya, paurvaparya nocyale kintu sabdatah pratiyamanena sahityena paurvaparyamaksipyate tatra atyavadhanenaiva tatyaurvaparya sampadaniya bhavati | tattat kriyakala vrttitvam sahavartamanatvam yatha ekenapi suputrena simhi svapiti nirbhayam saha sabdasyarthah 1 Papease 173

992 In the Darsapurnamasa sacrifice, there are two sacrifices - Darsa and Purnamasa. In connection with this Darsa sacrifice, there are two principal rites known as (1) Agneya rite or Yoga and (2) Aindra Yoga. The Ag meya oblation is made of a cake prepared in 8 potsherds. While the Aindra oblation consists of curds. The order of these oblations is Agneya and Aindra on the authority of Yajgas and Anuyakyas respectively. These oblations are to be sprinkled with ghee (i.e. Adhikarana). Thus this is a secondary rite to be performed in the case of both the pradhana yogas. Thus if we perform the prayahas- 'Agneyahavirabhidharana' and then 'Aindradadhiabhidharana' because Agne ya Yaga is prescribed as first to be done, and Aindra Yaga then, we secure equal Vya vadhana i.e. distance between the Agneya Yoga and Agne yahavi abhidharana on the one hand and Aindrayaga and Aindradadhiabhidharana. But if we perform 1800 Aindra dad hi-abhidharana first and next between Agneya-havi-abhidharana 8 and Agneya Yaga. The order will be as follows:- 1 Aindra-anga, Agneya-anga, Agneya Yaga, Aindra Yaga. While between Agneya havi - abhidharana and Agneya-yaga nothing will intervene. Therefore it is desirable to observe the krama of the pradhana in performing angas of pradhanas. Then only the order of the proximity 1. Sloze adda, agneya adda, agneya yaga, aindrayaga

of actions cannot be mentioned, if at all the Pradhanas are not performed in order in which Krama of the pradhanas is laid down. But this is undesirable. Therefore in order to mention catiguity or connectedness between the principals and subsidiaries, the subsidiaries must be performed in order in which the principles are performed; otherwise it would be difficult to maintain any 1 proximity or contiguity. Cf. 1 993 1. ataiva prayajasesenada vagneya haviso'bhidharana pancadandrasyadadhnah, agneyaindra yagayoh paurvaparyat | evam ca dravorabhidharanayoh sva sva pradhanena tulyame ka ntarita vyavadhanam 1 vyutkramenadhare tyagneya havirabhidharanagneya yaga yo ra tyantama vyavadhanam, aindradrdhya bhidhararnendra yaga yo vyantaritam vyavadhanam | taccayuktamityuktameva | (Artha Sangraha of Laugaksi Bhaskara, p.-37 of A.B.Gajendragad kar).