व्यवहारमयूख (नीलकण्ठ भट्ट - पश्चिमी भारत की हिन्दू न्याय-संहिता एवं व्यवहार कोष)

$\left.\begin{matrix}S. IV. 7 20
M. p 73 l 27-p 76 l 5\end{matrix}\quad\right]$ PARTITION 145
( nyāya, of the Pūrvamīmāṁsā ), only when the place, the time and the
agents ( in all of them ) are the same, yet in this verse ( Nārada 16 37 )
the same ( a single performance of dharma ) is inculcated by express words
even when the agents are different but undivided$^1$ Hence the religious duties
of undivided persons that are to be performed with śrauta and smārta fires
are to be performed separately (for each member), since the āhavanīya
( śrauta fire ) and the āvasathya ( gṛhya or domestic fire ) are different (in
the case of all ), being connected ( with each individual kindler thereof )
Similarly the śrāddha$^2$ to be performed by the paternal uncle, the
brother's son and the rest on the amāvāsyā ( new moon ) and other days
is separate as the devatās ( of the śrāddha in each case ) are different. But
in the case of brothers who have not kindled the fires, ( śrāddha is to be
performed ) by a single performance ( for all brothers ) as the devatās ( in
the śrāddha by brothers ) are the same$^3$ Still when the places ( where the
brothers reside ) are different owing to ( one or more ) going on a travel
abroad and the like, (the brothers must perform śrāddha) separately In the
case of those who have consecrated the sacred ( śrauta and smārta ) fires,
those religious acts that are to be performed with the (sacred) fires are to be
performed separately ( though the family is undivided ), while the worship of
the family deities ( idols ), the vaiśvadeva ( daily offerings to all the gods )
1 Tantra means ' yugapad-bhāva ' or ' anekoddes'ena sakṛd-anuṣṭhānam ' and
means doing an act once which serves the purpose of many According to the Pūrva-
mīmāṁsā XI 1 53 55 and XI 2 1 one single performance of the prayājas is sufficient
for the several principal rites of the dars'apūrṇamāsa sacrifice, the place, the time and the
agent being the same So it may be argued that, as the several members of a joint family
are different, the religious rites must all be different, one of the three conditions of tantra
( viz sameness of agent ) being wanting Nīlakaṇṭha replies that though this is the doctrine
of the Mīmāṁsā yet here there is an express text of Nārada laying down a single perform-
mance of dharma, though the members are many i e this text expressly carries the
rule about single performance beyond what is laid down in the Mīmāṁsā
2 Nīlakaṇṭha abruptly introduces some rules here about the performance of religious acts
by undivided persons The text of Nārada introduces a sweeping general rule to which Nīl.
specifies exceptions The śrauta fires are the Āhavanīya Gārhapatya and Dakṣiṇāgni,
which are required in the Darśapūrnamāsa, cāturmāsya and other vedic rites All
offerings in s'rauta, ( Vedic ) rites are made in the Āhavanīya The five great daily yajnas,
the pārvana s'rāddha and certain other rites laid down in the gṛhya sūtras are performed
with the domestic fire The fire consecrated by A is not the same as the fire consecrated
by B i e the fires being related to the persons kindling them and so being different, the
rites to be performed with them must be separately performed
The paternal uncle of a person would offer piṇḍas to his three paternal ancestors while
the nephew would offer piṇḍas to his own three ancestors, i e the devatās in the s'rāddha
offered by each will be different ( though one or two may be common, as the father and
grandfather of the uncle will be the grandfather and great-grandfather of the nephew )
3. All brothers have to offer piṇḍas to the same three paternal ancestors ( i e.
the devatās in the s'rāddha are the same ) But if a brother goes abroad, he performs
s'rāddha separately, as the place is not the same, though devatās and time are the same.
V. M. 19