________________
SOTRAS CLVI-CLIX.
363
When it is said that the Darsa-parnamasa should be performed during life, this is not meant as determining the time of the sacrifice. It only means that so long as there is life a man should perform these sacrifices, and that their non-performance would constitute a sin. The former argument, therefore, that the time of the Vikriti sacrifices would fall within the time of the Prakriti sacrifice is not tenable.
SOTRA CLVIII. And again, because there is difference in the undertaking.
Commentary. Arambha, the beginning, is explained as the determination to perform a certain sacrifice (darsapůrnamasabhyam yakshya iti niskayapurahsarah sankalpah). The object of the undertaking in the case of the Darsa-purnamasa sacrifice, as the Prakriti, is simply svarga, in the Vikritis it may be any kind of desire. Therefore the Anvårambhaniya ceremony of the Darsa-parnamasas should be transferred to its Vikritis. This seems to have been the opinion of the same authorities who are referred to in Sätra CLVII. The final outcome of the whole controversy, however, is clearly that our Åkarya is in favour of omitting the Anvårambhaniya in the Vikritis. Anayoh pakshayor anvårambhaniyabhavapakshas yaiva balavattvam akaryabhilashitam iti manyámahe. The Anvårambhaniya is not to be considered as an ordinary Anga, but as a special act to fit the sacrificer to perform the Darsa-purnamasa and to perform it through the whole of his life.
SOTRA CLIX. For every object (new sacrifice) let him bring forward the fire (let him perform the Agnipranayana, the fetching of the Åhavaniya from the Garhapatya fire). When the sacrifice is finished
Digitized by Google
