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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1X, 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. thirty sections, called Prasnas, literally questions’. The first twenty-four of these teach the performance of the so-called Srauta or VaitAnika sacrifices, for which several sacred fires are required, beginning with the simplest rites, the new and full moon offerings, and ending with the complicated Sattras or sacrificial sessions, which last a whole year or even longer*. The twenty-fifth Prasna contains the Paribhdshds or general rules of interpretation *, which are valid for the whole Kalpa-sitra, the Pravara-khanda, the chapter enumerating the patriarchs of the various Brahmanical tribes, and finally the Hautraka, prayers to be recited by the Hotraka priests. The twenty-sixth section gives the Mantras or Vedic prayers and formulas for the Grihya rites, the ceremonies for which the sacred domestic or Grihya fire is required, and the twenty-seventh the rules for the performance of the latter*. The aphorisms on the sacred law fill the next two Prasnas ; and the Sulvasitra®, teaching the geometrical principles, according to which the altars necessary for the Srauta sacrifices must be constructed, concludes the work with the thirtieth Prasna. The position of the Dharma-sitra in the middle of the collection at once raises the presumption that it originally formed an integral portion of the body of Sitras and that it is not a later addition. Had it been added later, it would either stand at the end of the thirty Prasnas or altogether outside the collection, as is the case with some other treatises attributed to Apastamba®. The Hindus are, no doubt, unscrupulous in adding to the works of famous teachers. But such additions, if of considerable extent, are usually not embodied in the works themselves which they are intended to supplement. They are mostly given 1 Burnell, Indian Antiquary, I, 5 seq. 3 The Srauta-s(itra, Pr. I-XV, has been edited by Professor R. Garbe in the Bibliotheca Indica, and the remainder is in the press. 3 See Professor Max Miiller’s Translation in S. B. E., vol. xxx. * The Grshya-sitra has been edited by Dr. Winternitz, Vienna, 1887. 5 On the Sulva-sitras see G. Thibaut in ‘the Pandit,’ 1875, p. 292. * Burnell, loc. cit. INTRODUCTION. xiii as seshas or parisish/as, tacked on at the end, and generally marked as such in the MSS.
2B. E., vol. xxx. * The Grshya-sitra has been edited by Dr. Winternitz, Vienna, 1887. 5 On the Sulva-sitras see G. Thibaut in ‘the Pandit,’ 1875, p. 292. * Burnell, loc. cit. INTRODUCTION. xiii as seshas or parisish/as, tacked on at the end, and generally marked as such in the MSS. In the case of the Apastamba Dharma-sitra it is, however, not necessary to rely on its position alone, in order to ascertain its genuineness. There are unmistakable indications that it is the work of the same author who wrote the remainder of the Kalpa-sdtra. One important argument in favour of this view is furnished by the fact that Prasna X XVII, the section on the Grzhya ceremonies, has evidently been made very short and concise with the intention of saving matter for the subsequent sections on the sacred law. The Apastambiya Grthya-sitra contains nothing beyond a bare outline of the domestic ceremonies, while most of the other Gvzhya-sitras, e.g. those of Asvalayana, Sankh4yana, Gobhila, and P4raskara, include a great many rules which bear indirectly only on the performance of the offerings in the sacred domestic fire. Thus on the occasion of the description of the initiation of Aryan students, Asvalayana inserts directions regarding the dress and girdle to be worn, the length of the studentship, the manner of begging, the disposal of the alms collected, and other similar questions?. The exclusion of such incidental remarks on subjects that are not immediately connected with the chief aim of the work, is almost complete in Apastamba’s Grihya-sitra, and reduces its size to less than one half of the extent of the shorter ones among the works enumerated above. It seems impossible to explain this restriction of the scope of Prasna XXVII otherwise than by assuming that Apastamba wished to reserve all rules bearing rather on the duties of men than on the performance of the domestic offerings, for his sections on the sacred law. A second and no less important argument for the unity of the whole Kalpa-sitra may be drawn from the cross-references which occur in several Prasnas. Inthe Dharma-s(tra we find that on various occasions, where the performance 1 Asvalayana Grihya-sitra I, 19, ed. Stenzler. xiv APASTAMBA.
3A second and no less important argument for the unity of the whole Kalpa-sitra may be drawn from the cross-references which occur in several Prasnas. Inthe Dharma-s(tra we find that on various occasions, where the performance 1 Asvalayana Grihya-sitra I, 19, ed. Stenzler. xiv APASTAMBA. of a ceremony is prescribed, the expressions yathoktam, ‘as has been stated,’ yathopadesam, ‘according to the injunction,’ or yatha purastat, ‘as above, are added. In four of these passages, Dh. I, 1, 4,16; II, 2, 3,17; 2, 5,4; and 7,17, 16, the Grthya-sitra is doubtlessly referred to, and the commentator Haradatta has pointed out this fact. On the other hand, the Gvzhya-sitra refers to the Dharma-satra, employing the same expressions which have been quoted from the latter. Thus we read in the beginning of the chapter on funeral oblations, Grzhya-sOtra VIII, 21, 1, mAsisraddhasy4parapakshe yathopadesam kalad, ‘ the times for the monthly funeral sacrifice (fall) in the latter (dark) half of the month according to the injunction.’ Now as neither the Grzhya-sitra itself nor any preceding portion of the Kalpa-sitra contains any injunction on this point, it follows that the long passage on this subject which occurs in the Dharma-sitra II, 7, 16, 4-22 is referred to. The expression yathopadesam is also found in other passages of the Grzhya-sitra, and must be explained there in a like manner! There are further a certain number of Sftras which occur in the same words both in the Prasna on domestic rites, and in that on the sacred law, e.g. Dh. I, 1, 1,18; I, 1, 2, 38; I, 1, 4,14. It seems that the author wished to call special attention to these rules by repeating them. Their recurrence and literal agreement may be considered an additional proof of the intimate connection of the two sections. Through a similar repetition of, at least, one Sitra it is possible to trace the connection of the Dharma-sitra with the Srauta-sitra. The rule vitve va gay4m, ‘or (he may have conjugal intercourse) with his wife in the proper season,’ is given, Dh. II, 2, 5,17, with reference to a householder who teaches the Veda. In the Srauta-s(tra it occurs twice, in the sections on the new and full moon sacrifices III, 17, 8, and again in connection with the Katurmasya offerings, VIII, 4, 6, and it refers both times 1 See the details, given by Dr. Winternitz in his essay, Das altindische Hochzeitsrituell, p. 5 (Denkschr. Wiener Akademie, Bd. 40). INTRODUCTION. XV
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.
1X, 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. thirty sections, called Prasnas, literally questions’. The first twenty-four of these teach the performance of the so-called Srauta or VaitAnika sacrifices, for which several sacred fires are required, beginning with the simplest rites, the new and full moon offerings, and ending with the complicated Sattras or sacrificial sessions, which last a whole year or even longer*. The twenty-fifth Prasna contains the Paribhdshds or general rules of interpretation *, which are valid for the whole Kalpa-sitra, the Pravara-khanda, the chapter enumerating the patriarchs of the various Brahmanical tribes, and finally the Hautraka, prayers to be recited by the Hotraka priests. The twenty-sixth section gives the Mantras or Vedic prayers and formulas for the Grihya rites, the ceremonies for which the sacred domestic or Grihya fire is required, and the twenty-seventh the rules for the performance of the latter*. The aphorisms on the sacred law fill the next two Prasnas ; and the Sulvasitra®, teaching the geometrical principles, according to which the altars necessary for the Srauta sacrifices must be constructed, concludes the work with the thirtieth Prasna. The position of the Dharma-sitra in the middle of the collection at once raises the presumption that it originally formed an integral portion of the body of Sitras and that it is not a later addition. Had it been added later, it would either stand at the end of the thirty Prasnas or altogether outside the collection, as is the case with some other treatises attributed to Apastamba®. The Hindus are, no doubt, unscrupulous in adding to the works of famous teachers. But such additions, if of considerable extent, are usually not embodied in the works themselves which they are intended to supplement. They are mostly given 1 Burnell, Indian Antiquary, I, 5 seq. 3 The Srauta-s(itra, Pr. I-XV, has been edited by Professor R. Garbe in the Bibliotheca Indica, and the remainder is in the press. 3 See Professor Max Miiller’s Translation in S. B. E., vol. xxx. * The Grshya-sitra has been edited by Dr. Winternitz, Vienna, 1887. 5 On the Sulva-sitras see G. Thibaut in ‘the Pandit,’ 1875, p. 292. * Burnell, loc. cit. INTRODUCTION. xiii as seshas or parisish/as, tacked on at the end, and generally marked as such in the MSS.
2B. E., vol. xxx. * The Grshya-sitra has been edited by Dr. Winternitz, Vienna, 1887. 5 On the Sulva-sitras see G. Thibaut in ‘the Pandit,’ 1875, p. 292. * Burnell, loc. cit. INTRODUCTION. xiii as seshas or parisish/as, tacked on at the end, and generally marked as such in the MSS. In the case of the Apastamba Dharma-sitra it is, however, not necessary to rely on its position alone, in order to ascertain its genuineness. There are unmistakable indications that it is the work of the same author who wrote the remainder of the Kalpa-sdtra. One important argument in favour of this view is furnished by the fact that Prasna X XVII, the section on the Grzhya ceremonies, has evidently been made very short and concise with the intention of saving matter for the subsequent sections on the sacred law. The Apastambiya Grthya-sitra contains nothing beyond a bare outline of the domestic ceremonies, while most of the other Gvzhya-sitras, e.g. those of Asvalayana, Sankh4yana, Gobhila, and P4raskara, include a great many rules which bear indirectly only on the performance of the offerings in the sacred domestic fire. Thus on the occasion of the description of the initiation of Aryan students, Asvalayana inserts directions regarding the dress and girdle to be worn, the length of the studentship, the manner of begging, the disposal of the alms collected, and other similar questions?. The exclusion of such incidental remarks on subjects that are not immediately connected with the chief aim of the work, is almost complete in Apastamba’s Grihya-sitra, and reduces its size to less than one half of the extent of the shorter ones among the works enumerated above. It seems impossible to explain this restriction of the scope of Prasna XXVII otherwise than by assuming that Apastamba wished to reserve all rules bearing rather on the duties of men than on the performance of the domestic offerings, for his sections on the sacred law. A second and no less important argument for the unity of the whole Kalpa-sitra may be drawn from the cross-references which occur in several Prasnas. Inthe Dharma-s(tra we find that on various occasions, where the performance 1 Asvalayana Grihya-sitra I, 19, ed. Stenzler. xiv APASTAMBA.
3A second and no less important argument for the unity of the whole Kalpa-sitra may be drawn from the cross-references which occur in several Prasnas. Inthe Dharma-s(tra we find that on various occasions, where the performance 1 Asvalayana Grihya-sitra I, 19, ed. Stenzler. xiv APASTAMBA. of a ceremony is prescribed, the expressions yathoktam, ‘as has been stated,’ yathopadesam, ‘according to the injunction,’ or yatha purastat, ‘as above, are added. In four of these passages, Dh. I, 1, 4,16; II, 2, 3,17; 2, 5,4; and 7,17, 16, the Grthya-sitra is doubtlessly referred to, and the commentator Haradatta has pointed out this fact. On the other hand, the Gvzhya-sitra refers to the Dharma-satra, employing the same expressions which have been quoted from the latter. Thus we read in the beginning of the chapter on funeral oblations, Grzhya-sOtra VIII, 21, 1, mAsisraddhasy4parapakshe yathopadesam kalad, ‘ the times for the monthly funeral sacrifice (fall) in the latter (dark) half of the month according to the injunction.’ Now as neither the Grzhya-sitra itself nor any preceding portion of the Kalpa-sitra contains any injunction on this point, it follows that the long passage on this subject which occurs in the Dharma-sitra II, 7, 16, 4-22 is referred to. The expression yathopadesam is also found in other passages of the Grzhya-sitra, and must be explained there in a like manner! There are further a certain number of Sftras which occur in the same words both in the Prasna on domestic rites, and in that on the sacred law, e.g. Dh. I, 1, 1,18; I, 1, 2, 38; I, 1, 4,14. It seems that the author wished to call special attention to these rules by repeating them. Their recurrence and literal agreement may be considered an additional proof of the intimate connection of the two sections. Through a similar repetition of, at least, one Sitra it is possible to trace the connection of the Dharma-sitra with the Srauta-sitra. The rule vitve va gay4m, ‘or (he may have conjugal intercourse) with his wife in the proper season,’ is given, Dh. II, 2, 5,17, with reference to a householder who teaches the Veda. In the Srauta-s(tra it occurs twice, in the sections on the new and full moon sacrifices III, 17, 8, and again in connection with the Katurmasya offerings, VIII, 4, 6, and it refers both times 1 See the details, given by Dr. Winternitz in his essay, Das altindische Hochzeitsrituell, p. 5 (Denkschr. Wiener Akademie, Bd. 40). INTRODUCTION. XV
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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