Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
115°, 1. 4 seqq. :— wa wreatat aeat Sarees (?) arnetarat away fer wafer 1 nrenetaragenferent fegrat (?) amaavatate: aay arama: (2) 1 gacegty Aegramfhrr sat | we weTsa Grog ater | atar aicatfita | afqutweant yreniars [ee] vert nan waar efqa ait (sic) WURTITTSTIAT | Travan? footrest | aaarfetinag: wan anaferat gren[aregt] oat atyet eterat wert maatwornt « aTaafnniirt: wg a OMT FONT AUT Mgr wenfefyacraty WA Teta TETITTTTAT 8H Nt TAL UA awit: [: wfcatfier] | atctrat [fa] aad @ yret great feat wun eoranteafeaurgyatmenant arate (sic) | ayia dfaat ercergt wfafeat use wenfeatarcentagt AqaArTATA (sic) | fecerdyt [far] uret wyrTey (sic) afarat visu macataTas TATRA: | erat anarlratary rarzat wfafear wen wyapaoyrs arate (2) WHT (sic) | areata [a] aren s arated? wfafea neu afean WET Biegy fre i arnaeta [Aa] Azer rem wer [are] drain ngqon (2) XXXiV APASTAMBA. though written in barbarous Sanskrit, and of quite modern origin, possesses great interest, because its description of the geographical distribution of the Vedas and Vedic schools is not mentioned elsewhere. The verses from a work entitled Maharwava, which are quoted there, state that the earth, i.e. India, is divided into two equal halves by the river Narmada (Nerbudda), and that the school of Apastamba prevails in the southern half (ver. 2). It is further alleged (ver. 6) that the Yagur-veda of Tittiri and the Apastambiya school are established in the Andhra country and other parts of the south and south-east up to the mouth of the Godavari (goddsdgara-A4vadhi). According to the Maharzava the latter river marks, therefore. the northern frontier of the territory occupied by the Apastambiyas, which comprises the Maratha and Kanara districts of the Bombay Presidency, the greater part of the Niz4m’s dominions, Berar, and the Madras Presidency, with the exception of the northern Sirkars and the western coast. This assertion agrees, on the whole, with the actual facts which have fallen under my observation. A great number of the Desastha-brahmazas in the Nasik, Puma, Ahmadnagar, Satara, Sholapur, and Kolhapur districts, and of the Kawara or Karv4/aka-brahmamas in the Belgam, Dharvad, Kaladghi, and Karvdd collectorates, as well as a smaller number among the Xittap4vanas of the Konkaza are Apastambiyas. Of the Nizim’s dominions and the Madras Presidency I possess no local knowledge. But I can say that I have met many followers of Apastamba among the Telingana-brahmazas settled in Bombay, and that the frequent occurrence of MSS. containing the Satras of the Apastambiya school in the Madras Presidency proves that the Karaza there must count many adherents. On the other hand, I have never met with any Apastambiyas among the ancient indigenous subdivisions of the Brahmanical community dwelling north of the Marasha country and north of the Narmada. <A few Brahmamas of this school, no doubt, are scattered over Gugardt and Central India, and others are found in the great places of INTRODUCTION, XXXV
2<A few Brahmamas of this school, no doubt, are scattered over Gugardt and Central India, and others are found in the great places of INTRODUCTION, XXXV pilgrimage in Hindustan proper. The former mostly have immigrated during the last century, following the Mar4zha chieftains who conquered large portions of those countries, or have been imported in the present century by the Mar47#é rulers of Gwalior, Indor,and Baroda. The settlers in Benares, Mathurd, and other sacred cities also, have chiefly come in modern times, and not unfrequently live on the bounty of the Mar4¢s4 princes. But all of them consider themselves and are considered by the Brahmazas, who are indigenous in those districts and towns, as aliens, with whom intermarriage and commensality are not permitted. The indigenous sections of the Brahmazas of Gugarat, such as the Ndagaras, Khed4vals, Bhargavas, Kapilas, and Motilas, belong, if they are adherents of the Yagur-veda, to the MAdhyandina or KAzva schools of the White Yagur-veda. The same is the case with the Brahmamas of Ragputana, Hindustan, and the Pag#gab. In Central India, too, the White Yagur-veda prevails; but, besides the two schools mentioned above, there are still some colonies of Maitrayaxiyas or Manavas'. It seems, also, that the restriction of the Apastambiya school to the south of India, or rather to those subdivisions of the Brahmanical community which for a long time have been settled in the south and are generally considered as natives of the south, is not of recent date. For it is a significant fact that the numerous ancient landgrants which have been found all over India indicate exactly the same state of things. I am not aware that in any grant issued by a king of a northern dynasty to Brahmawas who are natives of the northern half of India, an Apastambiya is mentioned as donee. But among the southern landgrants there are several on which the name of the school appears. Thus in a sAsana of king Harihara of Vidy4nagara, dated Sakasamvat 1317 or 1395 A.D., one of the recipients of the royal bounty is ‘the learned Ananta Dikshita, son of Ramabhaféa, chief 1 See Bhatt Dagi, Journ. Bombay Br. Roy. As. Soc. X, 40. Regarding the Maitrayafyas in Gugarat, of whom the Karamavyfha speaks, compare my Report on the Search for Sanskrit MSS., 1879-80, p. 3. c2 XXXVi APASTAMBA.
3Bombay Br. Roy. As. Soc. X, 40. Regarding the Maitrayafyas in Gugarat, of whom the Karamavyfha speaks, compare my Report on the Search for Sanskrit MSS., 1879-80, p. 3. c2 XXXVi APASTAMBA. of the Apastambya (read Apastambiya) sakha, a scion of the Vasish¢ha gotra!” Further, the eastern KAlukya king Vigayaditya II?, who ruled, according to Dr. Fleet, from A.D. 799-843, presented a village to six students of the Hirazyakesi-sitra and to eighteen students of the Apastamba, recte the Apastamba-sitra. Again, in the abovementioned earlier grant of the Pallava king Nandivarman, there are forty-two students of the Apastambha-sitra ® among the 108 sharers of the village of Udayakandramangalam. Finally, on an ancient set of plates written in the characters which usually are called cave-characters, and issued by the Pallava king Simhavarman II, we find among the donees five Apastambhiya Brahmawas, who, together with a Hairazyakesa, a Vagasaneya, and a S4ma-vedi, received the village of Mangadar, in Vengdrash¢ra*. This inscription is, to judge from the characters, thirteen to fourteen hundred years old, and on this account a very important witness for the early existence of the Apastambiyas in Southern India. Under the circumstances just mentioned, a casual remark made by Apastamba, in describing the Sraddhas or funeral oblations, acquires considerable importance. He says (Dh. II, 7, 17, 17) that the custom of pouring water into the hands of Brahmazas invited to a Sraddha prevails among the northerners, and he indicates thereby that he himself does not belong to the north of India. If this statement is taken together with the above-stated facts, which tend to show that the Apastambiyas were and are restricted to the south of India, the most probable construction which can be put on it is that Apastamba declares himself to be asoutherner. There is yet another indication to the same effect contained in the Dharma-sitra. It has been pointed 1 Colebrooke, Essays, II, p. 264, ver. 24 (Madras ed.) 2 See Hultzsch, South Indian Inscriptions, vol. i, p. 31 seqq., and Indian Antiquary, vol. xx, p. 414 seqq. 3 Apastambha may be a mistake for Apastamba. But the form with the aspirate occurs also in the earlier Pallava grant and in Devapala’s commentary on the Kashaka Grihya-sftra. * Ind. Ant. V, 135. INTRODUCTION. XXXVii
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
115°, 1. 4 seqq. :— wa wreatat aeat Sarees (?) arnetarat away fer wafer 1 nrenetaragenferent fegrat (?) amaavatate: aay arama: (2) 1 gacegty Aegramfhrr sat | we weTsa Grog ater | atar aicatfita | afqutweant yreniars [ee] vert nan waar efqa ait (sic) WURTITTSTIAT | Travan? footrest | aaarfetinag: wan anaferat gren[aregt] oat atyet eterat wert maatwornt « aTaafnniirt: wg a OMT FONT AUT Mgr wenfefyacraty WA Teta TETITTTTAT 8H Nt TAL UA awit: [: wfcatfier] | atctrat [fa] aad @ yret great feat wun eoranteafeaurgyatmenant arate (sic) | ayia dfaat ercergt wfafeat use wenfeatarcentagt AqaArTATA (sic) | fecerdyt [far] uret wyrTey (sic) afarat visu macataTas TATRA: | erat anarlratary rarzat wfafear wen wyapaoyrs arate (2) WHT (sic) | areata [a] aren s arated? wfafea neu afean WET Biegy fre i arnaeta [Aa] Azer rem wer [are] drain ngqon (2) XXXiV APASTAMBA. though written in barbarous Sanskrit, and of quite modern origin, possesses great interest, because its description of the geographical distribution of the Vedas and Vedic schools is not mentioned elsewhere. The verses from a work entitled Maharwava, which are quoted there, state that the earth, i.e. India, is divided into two equal halves by the river Narmada (Nerbudda), and that the school of Apastamba prevails in the southern half (ver. 2). It is further alleged (ver. 6) that the Yagur-veda of Tittiri and the Apastambiya school are established in the Andhra country and other parts of the south and south-east up to the mouth of the Godavari (goddsdgara-A4vadhi). According to the Maharzava the latter river marks, therefore. the northern frontier of the territory occupied by the Apastambiyas, which comprises the Maratha and Kanara districts of the Bombay Presidency, the greater part of the Niz4m’s dominions, Berar, and the Madras Presidency, with the exception of the northern Sirkars and the western coast. This assertion agrees, on the whole, with the actual facts which have fallen under my observation. A great number of the Desastha-brahmazas in the Nasik, Puma, Ahmadnagar, Satara, Sholapur, and Kolhapur districts, and of the Kawara or Karv4/aka-brahmamas in the Belgam, Dharvad, Kaladghi, and Karvdd collectorates, as well as a smaller number among the Xittap4vanas of the Konkaza are Apastambiyas. Of the Nizim’s dominions and the Madras Presidency I possess no local knowledge. But I can say that I have met many followers of Apastamba among the Telingana-brahmazas settled in Bombay, and that the frequent occurrence of MSS. containing the Satras of the Apastambiya school in the Madras Presidency proves that the Karaza there must count many adherents. On the other hand, I have never met with any Apastambiyas among the ancient indigenous subdivisions of the Brahmanical community dwelling north of the Marasha country and north of the Narmada. <A few Brahmamas of this school, no doubt, are scattered over Gugardt and Central India, and others are found in the great places of INTRODUCTION, XXXV
2<A few Brahmamas of this school, no doubt, are scattered over Gugardt and Central India, and others are found in the great places of INTRODUCTION, XXXV pilgrimage in Hindustan proper. The former mostly have immigrated during the last century, following the Mar4zha chieftains who conquered large portions of those countries, or have been imported in the present century by the Mar47#é rulers of Gwalior, Indor,and Baroda. The settlers in Benares, Mathurd, and other sacred cities also, have chiefly come in modern times, and not unfrequently live on the bounty of the Mar4¢s4 princes. But all of them consider themselves and are considered by the Brahmazas, who are indigenous in those districts and towns, as aliens, with whom intermarriage and commensality are not permitted. The indigenous sections of the Brahmazas of Gugarat, such as the Ndagaras, Khed4vals, Bhargavas, Kapilas, and Motilas, belong, if they are adherents of the Yagur-veda, to the MAdhyandina or KAzva schools of the White Yagur-veda. The same is the case with the Brahmamas of Ragputana, Hindustan, and the Pag#gab. In Central India, too, the White Yagur-veda prevails; but, besides the two schools mentioned above, there are still some colonies of Maitrayaxiyas or Manavas'. It seems, also, that the restriction of the Apastambiya school to the south of India, or rather to those subdivisions of the Brahmanical community which for a long time have been settled in the south and are generally considered as natives of the south, is not of recent date. For it is a significant fact that the numerous ancient landgrants which have been found all over India indicate exactly the same state of things. I am not aware that in any grant issued by a king of a northern dynasty to Brahmawas who are natives of the northern half of India, an Apastambiya is mentioned as donee. But among the southern landgrants there are several on which the name of the school appears. Thus in a sAsana of king Harihara of Vidy4nagara, dated Sakasamvat 1317 or 1395 A.D., one of the recipients of the royal bounty is ‘the learned Ananta Dikshita, son of Ramabhaféa, chief 1 See Bhatt Dagi, Journ. Bombay Br. Roy. As. Soc. X, 40. Regarding the Maitrayafyas in Gugarat, of whom the Karamavyfha speaks, compare my Report on the Search for Sanskrit MSS., 1879-80, p. 3. c2 XXXVi APASTAMBA.
3Bombay Br. Roy. As. Soc. X, 40. Regarding the Maitrayafyas in Gugarat, of whom the Karamavyfha speaks, compare my Report on the Search for Sanskrit MSS., 1879-80, p. 3. c2 XXXVi APASTAMBA. of the Apastambya (read Apastambiya) sakha, a scion of the Vasish¢ha gotra!” Further, the eastern KAlukya king Vigayaditya II?, who ruled, according to Dr. Fleet, from A.D. 799-843, presented a village to six students of the Hirazyakesi-sitra and to eighteen students of the Apastamba, recte the Apastamba-sitra. Again, in the abovementioned earlier grant of the Pallava king Nandivarman, there are forty-two students of the Apastambha-sitra ® among the 108 sharers of the village of Udayakandramangalam. Finally, on an ancient set of plates written in the characters which usually are called cave-characters, and issued by the Pallava king Simhavarman II, we find among the donees five Apastambhiya Brahmawas, who, together with a Hairazyakesa, a Vagasaneya, and a S4ma-vedi, received the village of Mangadar, in Vengdrash¢ra*. This inscription is, to judge from the characters, thirteen to fourteen hundred years old, and on this account a very important witness for the early existence of the Apastambiyas in Southern India. Under the circumstances just mentioned, a casual remark made by Apastamba, in describing the Sraddhas or funeral oblations, acquires considerable importance. He says (Dh. II, 7, 17, 17) that the custom of pouring water into the hands of Brahmazas invited to a Sraddha prevails among the northerners, and he indicates thereby that he himself does not belong to the north of India. If this statement is taken together with the above-stated facts, which tend to show that the Apastambiyas were and are restricted to the south of India, the most probable construction which can be put on it is that Apastamba declares himself to be asoutherner. There is yet another indication to the same effect contained in the Dharma-sitra. It has been pointed 1 Colebrooke, Essays, II, p. 264, ver. 24 (Madras ed.) 2 See Hultzsch, South Indian Inscriptions, vol. i, p. 31 seqq., and Indian Antiquary, vol. xx, p. 414 seqq. 3 Apastambha may be a mistake for Apastamba. But the form with the aspirate occurs also in the earlier Pallava grant and in Devapala’s commentary on the Kashaka Grihya-sftra. * Ind. Ant. V, 135. INTRODUCTION. XXXVii
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
No commentary for this page.