The Aṣṭā-kapāla for Agni, the Ekādaśa-kapāla or Dvādaśa-kapāla for Indra-Agnī, form the principal acts at the Amāvāsyā, the new moon, in the case of one who does not sacrifice with Soma. In the case of one who sacrifices with Soma, the second principal act is the Sāṃnāyya (both at the full-moon and new-moon sacrifices). The Sāṃnāyya is a mixture of dadhi and payas, sour and sweet milk, and is intended for Indra or Mahendra . It takes the place of the second Puroḍāśa at the new-moon sacrifice. In the case of a Brāhmaṇa, who does not sacrifice with Soma, the Agnīṣomīya cake is omitted. This rule does not seem to be accepted by all schools. It is not found in Kātyāyana, and Hiraṇyakeśin observes: Nāsomayājino brāhmaṇasyāgnīṣomīyaḥ puroḍāśo vidyata ity ekeṣām. See Hillebrandt, l.c. p. iii. Without distinction of caste, the Aindrāgna offering is omitted for one who offers the Sāṃnāyya. Even though he be not a Somayājin, says the commentary. This whole matter is summed up in Kapardin's commentary: Amāvāsyāyām asomayājina aindrāgna-sāṃnāyyayor vikalpaḥ. Paurṇamāsyāṃ tv asomayājino brāhmaṇasyāgnīṣomīyayāgābhāvaḥ. Tadrahitāpi paurṇamāsī puruṣārthaṃ sādhayati. Tatra dvayor eva hi yāgayoḥ paurṇamāsīśabdavācyatvam asti, pratyekaṃ nāmayogāt. Tasmād agnīṣomīyayāgarahitāv evetarau puruṣārthaṃ sādhayataḥ. The Pitṛ-yajña, the sacrifice to the fathers, is not Aṅga (auxiliary) because its own time is prescribed. The text should be pitṛyajñaḥ svakālavidhānād anaṅgaḥ syāt. This sacrifice for the Manes, called also the Piṇḍa-pitṛyajña, falls under the new-moon sacrifice, but is to be considered as a pradhāna, a primary sacrifice, not as an aṅga, a member of the Darśa. Also, because it is enumerated like the Darśapūrṇamāsa sacrifice. This refers to such passages from the Brāhmaṇas as: There are four great sacrifices, the Agnihotram, the Darśapūrṇamāsau, the Cāturmāsyāni, and the Piṇḍa-pitṛyajñaḥ. Also, because, when the Amāvāsyā sacrifice is barred, the Pitṛyajña is seen to take place. A principal act (pradhāna) is accompanied by auxiliary acts (aṅga). This Sūtra forms sometimes part of the preceding Sūtra, and would then refer to the Pitṛyajña only. A principal act is what has its own name, and is prescribed with special reference to place, time, and performer. This Sūtra is sometimes divided into two; the first, dese kāle kartarīti nirdiśyate, the second, asvaśabdaṃ yat. The following are given as illustrations. If it is said that 'he should sacrifice with the Vaiśvadeva on a slope inclined to the East,' we have the locality. If it is said that 'he should sacrifice with the Vājapeya in autumn,' we have the time. If it is said that 'the sacrificer himself should offer the Agnihotra on a parvan (change of the moon),' we have the performer. In each of these cases, therefore, the prescribed sacrificial act is a pradhāna sāṅgam, a principal act with auxiliary members. The Darvi-homa (libation from a ladle) stands by itself. Apūrva is explained by the commentator, not in its usual sense of miraculous, but as not being subject to the former regulations. They are ordered by the word juhoti, he pours out. They are offered with the word Svāhā. According to Kātyāyana I, 2, 6-7, the juhotis are offered sitting, the yajatis standing. See Sūtra XCII. The juhoti acts consist in pouring melted butter into the fire of the Āhavanīya altar, which is so called because 'āhūyante ऽ sminn āhutayaḥ kṣipyanta iti.'