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ÅPASTAMBA'S YAGNA-PARIBHÂSHÂ-SÛTRAS.
understood that the same reason would apply to other portions of Svish ta krit also, such as the Dvir a bhi. gharana, which is to be retained in the Vanaspati sacrifice
SÔTRA CLVI. The Anvârambhaniyå or initiatory ceremony does not take place in a Vikriti, because the Vikritis would fall within the time of the Prakriti, and the Anvârambhaniya has but one object, namely (the initiation of) the Darsa-parnamasa sacrifice.
Commentary. The Anvârambhaniya ceremony has to be performed by those who begin the Darsa-purnamasa sacrifice. It has thus one object only, and is never enjoined for any other cause. It is not therefore transferred to any Vikriti, such as the Saurya ceremony, &c. The Darsa-purnamås a sacrifice having to be performed during the whole of life, or during thirty years, the Vikritis would necessarily fall within the same space of time. The initiatory ceremony has reference to the Darsa-purna masa sacrifice only, and thus serves as an introduction to all the Vikritis, without having to be repeated for each.
SOTRA CLVII. Or (according to others) the Anvârambhaniya should take place in the Vikritis also), because the time (of the Darsa-parnamâsa) does not form an essential part.
Commentary. This Satra is not quite clear. It shows clearly enough that, according to some authorities, the Anvârambhaniya or initiatory ceremony of the Darsa-purna masa sacrifice should take place in the Vikritis also; but why? Because the time has not the character of a sesha, which is said to be a synonym of anga, an essential part of a sacrifice.
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