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SANKHAYANA-GRIHYA-SUTRA.
11. Nor in the standing oblations, according to Mândûkeya.
12. The place for the insertion is the interval between the Mahâvyâhritis, the general expiation, and the oblation to Pragâpati.
11. See chap. 8, 13.
12. This Sûtra prescribes where the âvâpa, i. e. the special characteristical offerings of each sacrifice, is to be inserted between the regular offerings that belong to the standing model. The same subject is treated of in the Srauta-sûtra in the two rules, I, 16, 3 and 'Whatsoever is offered between the two Agya por
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tions and the Svish/akrit, that is called âvâpa; this is the chief part (pradhâna) (of the sacrifice); the other (oblations) are subordinate thereto (tadangâni).' The position of the âvâpa among the other oblations is indicated by Pâraskara in the following rule (I, 5, 6): 'Between the general expiation and the oblation to Pragâpati, this is the place for the âvâpa. (The word vivâhe at the end of this Sûtra seems to me to belong not to this rule, but to Sûtra 7.) Our Sutra is identical with that of Pâraskara word for word; only instead of sarvaprâyaskitta, as Pâraskara has, we read here, mahâvyâhritisarvaprâyaskitta. This means, I believe, that the âvâpa, preceded and followed by the Mahâvyâhriti oblations (comp. below, I, 12, 13), should be placed between the Sarvaprâyaskitta and the Prâgâpatya oblation. The oblations made with the Mahâvyâhritayas are four in number; the corresponding formulas are: bhûh svâhâ, bhuvah svâhâ, svâh svâhâ, bhur bhuvah svah svâhâ (comp. below, chap. 12, 12). The Sarvaprâyaskitta (general expiation) consists of two oblations, one with the three Mahâvyâhritayas, the other with the verse ayâs kâgne, quoted in the Srauta-sûtra III, 19, 3, and in Âsvalâyana's Srauta-sûtra I, 11, 13. (On the Sarvaprâyaskitta in the Srauta ritual, compare Hillebrandt, Neu- und Vollmondsopfer, p. 166.) The Prâgâpatya oblation is performed with the formula Pragâ pataye svâhâ. The discussions of Nârâyana on this Sutra (see p. 125 of the German edition) evidently fail to bring out the true meaning of the text; according to this commentator the oblations follow each other in this order: the two Agyabhagas, the principal oblations (pradhânâhutayah), the Svish/akrit, the four Mahâvyâhriti oblations, the two Sarvaprâyaskitta oblations, the Prâgâpatya oblation. Finally we may mention the corrupt form in which the corresponding passage of the Sâmbavya-sûtra is pre
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