See also aptoryāmaḥ.
viz. of the seventh or last part (somasansthā) of the Jyo-
tiṣṭoma; (Mādhava in enumerating the seven parts of the
Jyotiṣṭoma, in his Jaiminiyanyāyam.,--accord. to all the
Mss. of this work within my reach--makes it, the sixth part
of the latter, but he is at variance in this respect with the
older authorities of the Kalpasūtras and of Kumārila's
Vārttikas); it is not nitya or obligatory for the performance
of this sacrifice, like the Agniṣṭoma (q. v.), but kāmya or
voluntary, and instituted merely for the attainment of a
specific desire. See jyotiṣṭoma. 2 The name of a Śamaveda-
verse, becauses it closes the ceremonies connected with the
sacrifice of this name. E. aptos (abl. of aptu) and yāma.
The literal meaning of this word would be in conformity
with the definition of the Prauḍhamanoramā, ‘a sacrifice
which procures the attainment of the desired object’: aptuḥ
śarīramiti . abhilaṣitārthaśca . āptavyatvāt . ata evāptoryā-
maśabdasyābhilaṣitārthaprāpaka ityavayavārthamāhuḥ, when aptoḥ
would be, not the ablat., but the genitive of aptu 4. q. v.,
and yāma have the sense of prāpaka; but it is more probable
that yāma means ‘termination’ and that aptoḥ represents
the abl. of aptu q. v., i. e. ‘the last part (scil. of the Jyoti-
ṣṭoma, performed) on account of obtaining, scil. the de-
sired object’; according to the comm. of Śatap. XIII. 7.
1. 9., however, the word would derive its meaning from
‘the Aptoryāma sacrifice and verse including the sacrifices
and verses called severally Agniṣṭoma, Ukthya, Shoḍaśin
and Atirātra qq. vv.’: Śatap. sarveṣāṃ yajñakratūnāmāptyai; Ha-
risvāmin: sarveṣāṃ yajñakratūnāmiti . sarvāṇyagniṣṭomokthyaṣoḍa-
śyatirātranāmāni [to be read thus probably instead of the
meaningless ‘°nāmiṃ (?)’ in the present publication of Ex-
tracts from this comm.] stotraśastrāṇi cāptoryāme'ntarbhavantī-
tyabhiprāyaḥ; when aptoḥ would mean ‘on account of ob-
taining or comprising’, scil. Agniṣṭoma &c.
— Vgl. āptoryāman .
--Āpast. Oppert II, 10282.
--Baudh. Oppert II, 7338.