With the earlier portions, there is a rule which of two gods should have the first or the second portion. With the last couple, however, the priest may himself assign whichever portion he likes to one or the other god. The commentary says, svayam eva idam asyā iti saṅkalpayet. When there is a number of Carus and Puroḍāśas, one separates what belongs to the Carus and what belongs to the Puroḍāśas, before the strewing. Prāg adhivapanāt, before the strewing, is explained by prāg adhivapanārthakṛṣṇājinādānāt, before one takes the black skin which is used for the strewing. One then marks the two (the materials for the Karus and the Puroḍāśas) according to the deities (for whom they are intended). Let the word idam be the rule. This means that the offering (havis) intended for each deity should be pointed out by the words idam, this, Agneḥ, is for Agni, &c. Thus we read with regard to the offerings intended for certain gods and goddesses: idaṃ Dhātur, idam Anumatyā, Rākāyāḥ Sinīvālyāḥ, Kuhvāḥ. All this applies also to Carus and Puroḍāśas which are separated. The commentary explains vyatishikta by anyonyaṃ vyavahita, though it is difficult to see how it can have that meaning. It is said that in the Vaiśvadeva the Carus and Puroḍāśas are vyatishikta, but that they also have to be divided before the adhivapana, and to be marked for each deity. Thus we read: Idam Agneḥ, Savituḥ, Pūṣṇo, Marutāṃ, Dyāvāpṛthivyoḥ, &c. At the time when the Kapālas are put on the fire, one puts on the karu with the first kapāla verse. Karu is here used for the vessel for boiling the caru, the carusthālī. The first of these verses is dhṛṣṭir asi. Kapālas are the jars in which the rice is cooked. The verse is adapted and changed to dhruvo'si. Saṃnāma means the same as ūha, i.e. the modification of a verse so as to adapt it to the object for which it is used. In our case, caru, being a masculine, dhṛṣṭi, a feminine, is replaced by dhruva, a masculine. At the time when the meal is to be cleansed, one cleanses the grains. This takes place after the caru-pot has been put on. The taṇḍulas are the unhusked grains, piṣṭa is the ground flour. In Sanskrit a distinction is made between śasya, the corn in the field, dhānya, corn with the husk, taṇḍula, grains without husks, anna, roasted grains. At the time of cooking (adhiśrapaṇa) one throws the grains in with the cooking verse. Commentary. This verse is gharmo'si. Without taking the caru (out of the sthālī) one puts it down. At the Darśa-pūrṇamāsa sacrifices there are fifteen Sāmidhenīs. Sāmidhenīs are particular verses recited while the fire is being kindled. The first and last verses are repeated thrice, so as to make fifteen in all. At the Iṣṭi and Paśubandha sacrifices there are seventeen Sāmidhenīs, when they are so handed down. When it is said that wishful iṣṭis are performed in a murmur, this means that the names of the chief deities are pronounced in a murmur (likewise the yājyā and anuvākyā). The Darśa-pūrṇamāsa sacrifice is the Prakṛti or norm for all iṣṭis.