1.4.24
Mīmāṃsā Sūtra / Adhyāya 1 / 1.4.24
जातिः
jātiḥ
The line
The application is by a common origin, and the sentence is praise.
नेपालीमा
प्रयोग समान उत्पत्तिले हुन्छ, र वाक्य स्तुति हो।
Where it sits
jātiḥ (जातिः) is the next ground after tatsiddhiḥ (तत्सिद्धिः). The same doubt, injunction or praise, is carried. The three sentences are the matter. The creation account is the reason the words can cross, not a rite being enjoined here.
Split: jātiḥ (जातिः)
Sanskrit, in depth
The words
| Word | Grammar | Sense |
|---|---|---|
| jātiḥ (जातिः) | nominative singular, feminine | a common origin |
The phrases
The sentences say the brāhmaṇa (ब्राह्मण) is Agni's, the rājanya (राजन्य) is Indra's, and the vaiśya (वैश्य) belongs to the All-gods. The doubt is quality-injunction or praise.
The first view says injunction, because something new would be made known. That fails, because another injunction of those offerings already stands. The mention agrees with that injunction in order to praise it.
The ground is a common origin. In the account of how creatures were put out, the brāhmaṇa (ब्राह्मण) comes with Agni, the gāyatrī (गायत्री), and the goat, from the mouth. The rājanya (राजन्य) comes with Indra from the arms. The vaiśya (वैश्य) comes with the All-gods from the thighs. Once one thing of that origin is known, another of the same origin comes to mind. The word is praise by that shared origin. It does not enjoin a brāhmaṇa (ब्राह्मण) as the offering to Agni.
Sanskrit in this line
jātiḥ (जातिः) is nominative feminine, a label for the ground. No other word is in the line. The genitive in Śabara (शबर)'s examples, āgneya (आग्नेय) and the rest, is the shared connection, and this line names why that connection is available.
Say it back
Say that brāhmaṇa (ब्राह्मण) and Agni are paired by origin, as praise, and not as an offering of the man.
Next
1.4.25. The sacrificer is called the post by likeness, and the sentence is praise.