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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1or rules of ceremonies. These are avowedly composed by human authors, while, according to Indian orthodox theology, both the hymns and Brahmasas are to be considered as revelation. The Sfitras generally bear the name of their authors, like the Satras of Asvalayana, Katyayana, &c., or the name of the family to which the Sftras belonged. The great number of these writings is to be accounted for by the fact that there was not one body of Kalpa-sfitras binding on all Brahmanic families, but that different old families had each their own Kalpa-sitras. These works are still very frequent in our libraries, yet there is no doubt that many of them have been lost. Sfitras are quoted which do not exist in Europe, and the loss of some is acknowledged by the Brahmans themselves, There are, however, lists of the old Brahmanic families which were in possession of their own redaction of Vaidik hymns (Samhitas), of Brahmamas, and of Sitras. Some of these families followed the Rig-veda, some the Yagurveda, the SAma-veda, and Atharva-veda; and thus the whole Vaidik literature becomes divided into four great classes of Brahmazas and Sfitras, belonging to one or the other of the four principal Vedas,
2Some of these families followed the Rig-veda, some the Yagurveda, the SAma-veda, and Atharva-veda; and thus the whole Vaidik literature becomes divided into four great classes of Brahmazas and Sfitras, belonging to one or the other of the four principal Vedas, Now one of the families following the Yagur-veda was that of the Manavas (cf. Karazavyiha). There can be no doubt that that family, too, had its own Sftras. Quotations from M4nava-sitras are to be met with in commentaries on other Sfitras; and I have found, not long ago, a MS. which contains the text of the Manava-srauta-sfitras, though in a very fragmentary state. But these Sitras, the Srauta-sfitras, treat only of a certain branch of ceremonies connected with the great sacrifices. Complete Sftra works are divided into three parts: 1. the first (Srauta), treating on the great sacrifices; 2. the second (Grzhya), treating on the Samsk4ras, or the purificatory sacraments; 3. the third (SAmayd#arika or Dharma-sitras), treating on temporal duties, customs, and punishments. The last two classes of Sftras seem to be lost in the MAnava-sitra. This loss is, however, not so great with regard to tracing the sources of the Manava-dharmasastra, because whenever we have an opportunity of comparing Sfitras belonging to different families, but following the same Veda, and treating on the same subjects, the differences appear to be very slight, and only refer to less important niceties of the ceremonial, In the absence, therefore, of the MAanava-simay4karika-sfitras, I have taken another collection of Sfitras, equally belonging to the Yagur-veda, the Sitras of Apastamba. In his family we have not only a Brahmama, but also Apastamba Srauta, Griéhya, and Samay4édrika-sfitras. Now it is, of course, the third class of Sftras, on temporal duties, which are most likely to contain the sources of the later metrical Codes of Law, written in the classical Sloka. On a comparison of different subjects, such as the duties of a Brahmadrin, a Grthastha, laws of inheritance, duties of a king, forbidden fruit, &c., I find that the Sftras contain generally almost the same words which have been brought into verse by the compiler of the MAanava- INTRODUCTION. « x1 prose works which latter, in the first instance, were destined to be committed to memory by the young Aryan students, and to teach them their duties. This circumstance, as well as the fact that Apastamba’s work is free from any suspicion of having been tampered with by sectarians or modern editors, and that its intimate connection with the manuals teaching the performance of the great and small sacrifices, the Srauta and Grthya-sitras, which are attributed to the same author, is perfectly clear and indisputable, entitle it, in spite of its comparatively late origin, to the first place in a collection of Dharma-sitras.
3The Apastambiya Dharma-sfitra forms part of an enormous Kalpa-sitra or body of aphorisms, which digests the teaching of the Veda and of the ancient Rishis regarding the performance of sacrifices and the duties of twice-born men, Brahmazas, Kshatriyas, and Vaisyas, and which, being chiefly based on the second of the four Vedas, the Yagurveda in the Taittiriya recension, is primarily intended for the benefit of the Adhvaryu priests in whose families the study of the Yagur-veda is hereditary. The entire Kalpa-sdtra of Apastamba is divided into dharma-sAstra. I consider, therefore, the S{itras as the principal source of the metrical Smrstis, such as the Manava-dharma-sastra, Yagf#avalkya-dharmasastra, &c., though there are also many other verses in these works which may be traced to different sources. They are paraphrases of verses of the Samzhitas, or of passages of the Brahmawas, often retaining the same old words and archaic constructions which were in the original. This is indeed acknowledged by the author of the M4nava-dharma-sastra, when he says (B. II, v. 6), ‘The roots of the Law are the whole Veda (Samhitas and Brahmamas), the customs and traditions of those who knew the Veda (as laid down in the Sfitras), the conduct of good men, and one’s own satisfaction.’ The Manava-dharmasastra may thus be considered as the last redaction of the laws of the MAnavas. Quite different is the question as to the old Manu from whom the family probably derived its origin, and who is said to have been the author of some very characteristic hymns in the Rig-veda-samhité. He certainly cannot be considered as the author of a Manava-dharma-sastra, nor is there even any reason to suppose the author of this work to have had the same name. It is evident that the author of the metrical Code of Laws speaks of the old Manu as of a person different from himself, when he says (B. X, v. 63), ‘Not to kill, not to lie, not to steal, to keep the body clean, and to restrain the senses, this was the short law which Manu proclaimed a: the four castes.’— Yours truly, M. M. (Zee RY OF 4X ia re i JrirO™ . THEGI fas OG Pade { Se NaRY { xil . APASTAMBA.
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.
1or rules of ceremonies. These are avowedly composed by human authors, while, according to Indian orthodox theology, both the hymns and Brahmasas are to be considered as revelation. The Sfitras generally bear the name of their authors, like the Satras of Asvalayana, Katyayana, &c., or the name of the family to which the Sftras belonged. The great number of these writings is to be accounted for by the fact that there was not one body of Kalpa-sfitras binding on all Brahmanic families, but that different old families had each their own Kalpa-sitras. These works are still very frequent in our libraries, yet there is no doubt that many of them have been lost. Sfitras are quoted which do not exist in Europe, and the loss of some is acknowledged by the Brahmans themselves, There are, however, lists of the old Brahmanic families which were in possession of their own redaction of Vaidik hymns (Samhitas), of Brahmamas, and of Sitras. Some of these families followed the Rig-veda, some the Yagurveda, the SAma-veda, and Atharva-veda; and thus the whole Vaidik literature becomes divided into four great classes of Brahmazas and Sfitras, belonging to one or the other of the four principal Vedas,
2Some of these families followed the Rig-veda, some the Yagurveda, the SAma-veda, and Atharva-veda; and thus the whole Vaidik literature becomes divided into four great classes of Brahmazas and Sfitras, belonging to one or the other of the four principal Vedas, Now one of the families following the Yagur-veda was that of the Manavas (cf. Karazavyiha). There can be no doubt that that family, too, had its own Sftras. Quotations from M4nava-sitras are to be met with in commentaries on other Sfitras; and I have found, not long ago, a MS. which contains the text of the Manava-srauta-sfitras, though in a very fragmentary state. But these Sitras, the Srauta-sfitras, treat only of a certain branch of ceremonies connected with the great sacrifices. Complete Sftra works are divided into three parts: 1. the first (Srauta), treating on the great sacrifices; 2. the second (Grzhya), treating on the Samsk4ras, or the purificatory sacraments; 3. the third (SAmayd#arika or Dharma-sitras), treating on temporal duties, customs, and punishments. The last two classes of Sftras seem to be lost in the MAnava-sitra. This loss is, however, not so great with regard to tracing the sources of the Manava-dharmasastra, because whenever we have an opportunity of comparing Sfitras belonging to different families, but following the same Veda, and treating on the same subjects, the differences appear to be very slight, and only refer to less important niceties of the ceremonial, In the absence, therefore, of the MAanava-simay4karika-sfitras, I have taken another collection of Sfitras, equally belonging to the Yagur-veda, the Sitras of Apastamba. In his family we have not only a Brahmama, but also Apastamba Srauta, Griéhya, and Samay4édrika-sfitras. Now it is, of course, the third class of Sftras, on temporal duties, which are most likely to contain the sources of the later metrical Codes of Law, written in the classical Sloka. On a comparison of different subjects, such as the duties of a Brahmadrin, a Grthastha, laws of inheritance, duties of a king, forbidden fruit, &c., I find that the Sftras contain generally almost the same words which have been brought into verse by the compiler of the MAanava- INTRODUCTION. « x1 prose works which latter, in the first instance, were destined to be committed to memory by the young Aryan students, and to teach them their duties. This circumstance, as well as the fact that Apastamba’s work is free from any suspicion of having been tampered with by sectarians or modern editors, and that its intimate connection with the manuals teaching the performance of the great and small sacrifices, the Srauta and Grthya-sitras, which are attributed to the same author, is perfectly clear and indisputable, entitle it, in spite of its comparatively late origin, to the first place in a collection of Dharma-sitras.
3The Apastambiya Dharma-sfitra forms part of an enormous Kalpa-sitra or body of aphorisms, which digests the teaching of the Veda and of the ancient Rishis regarding the performance of sacrifices and the duties of twice-born men, Brahmazas, Kshatriyas, and Vaisyas, and which, being chiefly based on the second of the four Vedas, the Yagurveda in the Taittiriya recension, is primarily intended for the benefit of the Adhvaryu priests in whose families the study of the Yagur-veda is hereditary. The entire Kalpa-sdtra of Apastamba is divided into dharma-sAstra. I consider, therefore, the S{itras as the principal source of the metrical Smrstis, such as the Manava-dharma-sastra, Yagf#avalkya-dharmasastra, &c., though there are also many other verses in these works which may be traced to different sources. They are paraphrases of verses of the Samzhitas, or of passages of the Brahmawas, often retaining the same old words and archaic constructions which were in the original. This is indeed acknowledged by the author of the M4nava-dharma-sastra, when he says (B. II, v. 6), ‘The roots of the Law are the whole Veda (Samhitas and Brahmamas), the customs and traditions of those who knew the Veda (as laid down in the Sfitras), the conduct of good men, and one’s own satisfaction.’ The Manava-dharmasastra may thus be considered as the last redaction of the laws of the MAnavas. Quite different is the question as to the old Manu from whom the family probably derived its origin, and who is said to have been the author of some very characteristic hymns in the Rig-veda-samhité. He certainly cannot be considered as the author of a Manava-dharma-sastra, nor is there even any reason to suppose the author of this work to have had the same name. It is evident that the author of the metrical Code of Laws speaks of the old Manu as of a person different from himself, when he says (B. X, v. 63), ‘Not to kill, not to lie, not to steal, to keep the body clean, and to restrain the senses, this was the short law which Manu proclaimed a: the four castes.’— Yours truly, M. M. (Zee RY OF 4X ia re i JrirO™ . THEGI fas OG Pade { Se NaRY { xil . APASTAMBA.
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.
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