Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Among the so-called Upa-purazas we find one of considerable extent which bears the title Bhavishya-puraza or also Bhavishyat-purdza'. It is true that the passage quoted in the Dharma-sitra from the Bhavishyat-purdza is not to be found in the copy of the Bhavishya-purdva which I have seen. It is, therefore, not possible to assert positively that Apastamba knew the present homonymous work. Still, considering the close resemblance of the two titles, and taking into account the generally admitted fact that most if not all Purdwas have been remodelled and recast, it seems to me not unlikely that Apastamba’s 1 Aufrecht, Catalogus Catalogorum, p. 400. 2 Max Miller, Hist. Anc. Sansk. Lit., pp. 40-42. Weber, Literaturgeschichte, pp. 206-208. Though I fully subscribe to the opinion, held by the most illustrious Sanskritists, that, in general, the existing Purdvas are not identical with the works designated by that title in Vedic works, still I cannot believe that they are altogether independent of the latter. Nor can I agree to the assertion that the Purazas known to us, one and all, are not older than the tenth or eleventh century A.D. That is inadmissible, because Bérfint (India, I, 131) enumerates them as canonical books. And his frequent quotations from them prove that in 1030 A.D. they did not differ materially from those known to us (see Indian Antiquary, 19, 382 seqq.). Another important fact bearing on this point may be mentioned here, viz. that the poet Baza, who wrote shortly after 600 A.D., in the Srfharshaarita, orders his Paurazika to recite the Pavanaprokta-puraaa, i.e. the Vayu-puraza (Harshakarita, p. 61, Calcutta ed.). Dr. Hall, the discoverer of the life of Harsha, read in his copy Yavanaproktapurdaa, a title which, as he remarks, might suggest the idea that Baza knew the Greek epic poetry. But a comparison of the excellent Ahmadabéd and Benares Devanagari MSS. and of the Kasmir Sarada copies shows that the correct reading is the one given above. The earlier history of the Purdsas, which as yet is a mystery, will only be cleared up when a real history of the orthodox Hindu sects, especially of the Sivites and Vishzuites, has been written. It will, then, probably become apparent that the origin of these sects reaches back far beyond the rise of Buddhism and Jainism. It will also be proved INTRODUCTION. XXxXi
2It will, then, probably become apparent that the origin of these sects reaches back far beyond the rise of Buddhism and Jainism. It will also be proved INTRODUCTION. XXxXi authority was the original on which the existing Upapurana is based. And in favour of this view it may be urged that passages, similar to Apastamba’s quotation, actually occur in our Paurdsic texts. In the Gyotishprakéra section of several of the chief Puranas we find, in connection with the description of the Path of the Manes (pitrzyaza)1, the assertion that the pious sages, who had offspring and performed the Agnihotra, reside there until the general destruction of created things (4 bhitasamplavat), as well as, that in the beginning of each new creation they are the propagators of the world (lokasya samt4nakara#) and, being re-born, re-establish the sacred law. Though the wording differs, these passages fully agree in sense with Apastamba’s Bhavishyat-puraza which says, ‘ They (the ancestors) live in heaven until the (next) general destruction of created things. At the new creation (of the world) they become the seed.’ In other passages of the Purdzas, which refer to the successive creations, we find even the identical terms used in the quotation. Thus the Vayup., Adhy. 8, 23, declares that those beings, which have gone to the Ganaloka, ‘ become the seed at the new creation’ (puna sarge... bigartham ta bhavanti hi). These facts prove at all events that Apastamba took his quotation from a real Purdza, similar to those existing. If it is literal and exact, it shows, also, that the Purazas of his time contained both prose and verse. Further, it is possible to trace yet another of Apastamba’s quotations from ‘a Puraza.’ The three Purdzas, mentioned above, give, immediately after the passages referred to, enlarged versions of the two verses? regarding the sages, who begot offspring and obtained ‘burial-grounds, and that the orthodox sects used Purdsas as text books for popular readings, the Puraapa¢hana of our days, and that some, at least, of the now existing Purd#as are the latest recensions of those mentioned in Vedic books. 1 VAyup., Adhy. 50, 208 seqq.; Matsyap., Adhy. 123, 96 seqq.; Vishaup. II, 8. 86-89; H. H. Wilson, Vish#up., vol. ii, pp. 263-268 (ed. Hall). 2 Ap. Dh. IIL, 9, 23, 4-5: XXXii APASTAMBA. regarding those who, remaining chaste, gained immortality’. In this case Apastamba’s quotation can be restored almost completely, if certain interpolations are cut out. .And it is evident that Apastamba has preserved genuine Paurdzic verses in their ancient form. A closer study of the unfortunately much neglected Purdwzas, no doubt, will lead to further identifications of other quotations, which will be of considerable interest for the history of Indian literature.
3A closer study of the unfortunately much neglected Purdwzas, no doubt, will lead to further identifications of other quotations, which will be of considerable interest for the history of Indian literature. There is yet another point on which Apastamba shows a remarkable agreement with a theory which is prevalent in later Sanskrit literature. He says (Dh. II, 11, 29, 11-12), ‘The knowledge which Sddras and women possess, is the completion of all study,’ and ‘they declare that this knowledge is a supplement of the Atharva-veda.’ The commentator remarks with reference to these two Sdtras, that ‘the knowledge which Sddras and women possess,’ is the knowledge of dancing, acting, music, and other branches of the so-called Arthasdstra, the science of useful arts and of trades, and that the object of the Sitras is to forbid the study of such matters before the acquisition of sacred learning. His interpretation is, without doubt, correct, as similar sentiments are expressed by other teachers in parallel passages. But, if it is accepted, Apastamba's remark that ‘the knowledge of Sdidras and women is a supplement of the Atharva-veda, proves that he knew the division of Hindu learning which is taught in Madhusddana Sarasvati’s Prasthanabheda?. For Madhusidana allots to each Veda an Upa-veda or supplementary Veda, and asserts that the Upa-veda of the Atharva-veda is the Arthasdstra. The agreement of Apastamba with the modern writers on this point, furnishes, I think, an additional argument that he belongs to the later Vedic schoolmen. In addition to this information regarding the relative position of the Apastambiya school in ancient Sanskrit literature, we possess some further statements as to the 1 An abbreviated version of the same verses, ascribed to the Paurdzikas, occurs in Sankarasarya’s Comm. on the KAandogya Up., p. 336 (Bibl. Ind.). * Weber, Ind. Stud. I, 1-24. INTRODUCTION, XXXili part of India to which it belongs, and these, as it happens, are of great importance for fixing approximately the period in which the school arose. According to the Brahmanical tradition, which is supported by a hint contained in the Dharma-sitra and by information derivable from inscriptions and the actual state of things in modern India, the Apastambiyas belong to Southern India, and their founder probably was a native of or resided in the Andhra country. The existence of this tradition, which to the present day prevails among the learned Brahmans of Western India and Benares, may be substantiated by a passage from the above-mentioned commentary of the Karazavytha', which, 1 Karanavy(habhashya, fol. 15°, 1. 4 seqq. :— wa wreatat aeat Sarees (?) arnetarat away fer wafer 1 nrenetaragenferent fegrat (?) amaavatate: aay
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.
1Among the so-called Upa-purazas we find one of considerable extent which bears the title Bhavishya-puraza or also Bhavishyat-purdza'. It is true that the passage quoted in the Dharma-sitra from the Bhavishyat-purdza is not to be found in the copy of the Bhavishya-purdva which I have seen. It is, therefore, not possible to assert positively that Apastamba knew the present homonymous work. Still, considering the close resemblance of the two titles, and taking into account the generally admitted fact that most if not all Purdwas have been remodelled and recast, it seems to me not unlikely that Apastamba’s 1 Aufrecht, Catalogus Catalogorum, p. 400. 2 Max Miller, Hist. Anc. Sansk. Lit., pp. 40-42. Weber, Literaturgeschichte, pp. 206-208. Though I fully subscribe to the opinion, held by the most illustrious Sanskritists, that, in general, the existing Purdvas are not identical with the works designated by that title in Vedic works, still I cannot believe that they are altogether independent of the latter. Nor can I agree to the assertion that the Purazas known to us, one and all, are not older than the tenth or eleventh century A.D. That is inadmissible, because Bérfint (India, I, 131) enumerates them as canonical books. And his frequent quotations from them prove that in 1030 A.D. they did not differ materially from those known to us (see Indian Antiquary, 19, 382 seqq.). Another important fact bearing on this point may be mentioned here, viz. that the poet Baza, who wrote shortly after 600 A.D., in the Srfharshaarita, orders his Paurazika to recite the Pavanaprokta-puraaa, i.e. the Vayu-puraza (Harshakarita, p. 61, Calcutta ed.). Dr. Hall, the discoverer of the life of Harsha, read in his copy Yavanaproktapurdaa, a title which, as he remarks, might suggest the idea that Baza knew the Greek epic poetry. But a comparison of the excellent Ahmadabéd and Benares Devanagari MSS. and of the Kasmir Sarada copies shows that the correct reading is the one given above. The earlier history of the Purdsas, which as yet is a mystery, will only be cleared up when a real history of the orthodox Hindu sects, especially of the Sivites and Vishzuites, has been written. It will, then, probably become apparent that the origin of these sects reaches back far beyond the rise of Buddhism and Jainism. It will also be proved INTRODUCTION. XXxXi
2It will, then, probably become apparent that the origin of these sects reaches back far beyond the rise of Buddhism and Jainism. It will also be proved INTRODUCTION. XXxXi authority was the original on which the existing Upapurana is based. And in favour of this view it may be urged that passages, similar to Apastamba’s quotation, actually occur in our Paurdsic texts. In the Gyotishprakéra section of several of the chief Puranas we find, in connection with the description of the Path of the Manes (pitrzyaza)1, the assertion that the pious sages, who had offspring and performed the Agnihotra, reside there until the general destruction of created things (4 bhitasamplavat), as well as, that in the beginning of each new creation they are the propagators of the world (lokasya samt4nakara#) and, being re-born, re-establish the sacred law. Though the wording differs, these passages fully agree in sense with Apastamba’s Bhavishyat-puraza which says, ‘ They (the ancestors) live in heaven until the (next) general destruction of created things. At the new creation (of the world) they become the seed.’ In other passages of the Purdzas, which refer to the successive creations, we find even the identical terms used in the quotation. Thus the Vayup., Adhy. 8, 23, declares that those beings, which have gone to the Ganaloka, ‘ become the seed at the new creation’ (puna sarge... bigartham ta bhavanti hi). These facts prove at all events that Apastamba took his quotation from a real Purdza, similar to those existing. If it is literal and exact, it shows, also, that the Purazas of his time contained both prose and verse. Further, it is possible to trace yet another of Apastamba’s quotations from ‘a Puraza.’ The three Purdzas, mentioned above, give, immediately after the passages referred to, enlarged versions of the two verses? regarding the sages, who begot offspring and obtained ‘burial-grounds, and that the orthodox sects used Purdsas as text books for popular readings, the Puraapa¢hana of our days, and that some, at least, of the now existing Purd#as are the latest recensions of those mentioned in Vedic books. 1 VAyup., Adhy. 50, 208 seqq.; Matsyap., Adhy. 123, 96 seqq.; Vishaup. II, 8. 86-89; H. H. Wilson, Vish#up., vol. ii, pp. 263-268 (ed. Hall). 2 Ap. Dh. IIL, 9, 23, 4-5: XXXii APASTAMBA. regarding those who, remaining chaste, gained immortality’. In this case Apastamba’s quotation can be restored almost completely, if certain interpolations are cut out. .And it is evident that Apastamba has preserved genuine Paurdzic verses in their ancient form. A closer study of the unfortunately much neglected Purdwzas, no doubt, will lead to further identifications of other quotations, which will be of considerable interest for the history of Indian literature.
3A closer study of the unfortunately much neglected Purdwzas, no doubt, will lead to further identifications of other quotations, which will be of considerable interest for the history of Indian literature. There is yet another point on which Apastamba shows a remarkable agreement with a theory which is prevalent in later Sanskrit literature. He says (Dh. II, 11, 29, 11-12), ‘The knowledge which Sddras and women possess, is the completion of all study,’ and ‘they declare that this knowledge is a supplement of the Atharva-veda.’ The commentator remarks with reference to these two Sdtras, that ‘the knowledge which Sddras and women possess,’ is the knowledge of dancing, acting, music, and other branches of the so-called Arthasdstra, the science of useful arts and of trades, and that the object of the Sitras is to forbid the study of such matters before the acquisition of sacred learning. His interpretation is, without doubt, correct, as similar sentiments are expressed by other teachers in parallel passages. But, if it is accepted, Apastamba's remark that ‘the knowledge of Sdidras and women is a supplement of the Atharva-veda, proves that he knew the division of Hindu learning which is taught in Madhusddana Sarasvati’s Prasthanabheda?. For Madhusidana allots to each Veda an Upa-veda or supplementary Veda, and asserts that the Upa-veda of the Atharva-veda is the Arthasdstra. The agreement of Apastamba with the modern writers on this point, furnishes, I think, an additional argument that he belongs to the later Vedic schoolmen. In addition to this information regarding the relative position of the Apastambiya school in ancient Sanskrit literature, we possess some further statements as to the 1 An abbreviated version of the same verses, ascribed to the Paurdzikas, occurs in Sankarasarya’s Comm. on the KAandogya Up., p. 336 (Bibl. Ind.). * Weber, Ind. Stud. I, 1-24. INTRODUCTION, XXXili part of India to which it belongs, and these, as it happens, are of great importance for fixing approximately the period in which the school arose. According to the Brahmanical tradition, which is supported by a hint contained in the Dharma-sitra and by information derivable from inscriptions and the actual state of things in modern India, the Apastambiyas belong to Southern India, and their founder probably was a native of or resided in the Andhra country. The existence of this tradition, which to the present day prevails among the learned Brahmans of Western India and Benares, may be substantiated by a passage from the above-mentioned commentary of the Karazavytha', which, 1 Karanavy(habhashya, fol. 15°, 1. 4 seqq. :— wa wreatat aeat Sarees (?) arnetarat away fer wafer 1 nrenetaragenferent fegrat (?) amaavatate: aay
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.