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1C2 XXXVI BAUDHAYANA. Saty4shadsa Hirazyakesin. The same order is observed in the distribution of the offerings at the Sarpabali, described in the Grzhya-sitra!, where the following teachers of the Yagurveda are specially named, viz. Vaisamp4yana, Phulingu, Tittiri, Ukha, Aukhya, Atreya the author of the Pada-text, Kaundinya the author of the commentary, Kazva Baudhayana the author of the Pravaéana, Apastamba the author of the Satra, and Saty4shadia Hirawyakesin. Neither of these two passages belongs to Baudhayana. They are both clearly interpolations. But they show that Mahadeva’s statement, which makes Baudh4yana the first expounder of the Kalpa among the Taittiriyavedins, agrees with the tradition of the Baudhdyantyas themselves. For not only the place allotted to Baudhayana’s name, but still more the title Pravakanakéra which he receives, show that the followers of his school placed him before and above all other teachers of the ritual. The term pravaana, which literally means ‘proclaiming or recitation,’ has frequently the technical sense of ‘oral instruction,’ and is applied both to the traditional lore contained in the Brahmawzas, and to the more systematic teaching of the Angas?. If, therefore, a teacher is called the author of the Pravagana of a Sakha, that can only mean that he is something more than a common. Sdtrak4ra, and is considered to be the originator of the whole system of instruction among its followers. The epithet Kava, which Baudhdyana receives in both the passages quoted above, indicates that he belonged to the Vedic Gotra of the Kazvas. It deserves to be noted that Govindasvamin, too, on I, 3, 5, 13, explains the name Baudh4yana by K4zvayana ’. 1 Baudhayana Grihya-sitra IV, 8 (fol. 29, B. 5, Elph. Coll. copy, no. 5), WY aferura: aretaratat at (?) Igtarrara yfeswe fafera sarateqra- Aare cearera sferera qfearee wTeTT eheTTATT TTT HTT WIRTH Aaa Taree fecwagra (7) wrenha wataPat Yqeha wayerha: wararatfa i See also Weber, Hist. Ind. Lit, p. or note; Max Miller, Hist. Anc. Sansk. Lit., p. 223; Bumell, Catalogue of a Collection of Sanskrit MSS., p. 14, no. LIII. 3 See Max Miiller, Hist. Anc. Sansk. Lit., p. 109. 5 The discovery that Baudhdyana bore also the name Kanva makes it possible INTRODUCTION. XXXVil
2Ind. Lit, p. or note; Max Miller, Hist. Anc. Sansk. Lit., p. 223; Bumell, Catalogue of a Collection of Sanskrit MSS., p. 14, no. LIII. 3 See Max Miiller, Hist. Anc. Sansk. Lit., p. 109. 5 The discovery that Baudhdyana bore also the name Kanva makes it possible INTRODUCTION. XXXVil The style of Baudhdyana’s works furnishes, as Dr. Burnell has pointed out', another argument for their high antiquity. Compared with the Sitras of Apastamba and Hirazyakesin they are much simpler in their arrangement, and the complete absence of that anxiety to save ‘half a vowel’ which characterises the fully developed Sitra-style is very remarkable. The last point has been noticed by Govindasvamin also. In commenting on I, 2, 3, 17-18, where Baudhayana first permits students to beg food of men of all castes, and afterwards explains that he means Aryans who follow their lawful occupations, he says, ‘(If anybody should ask), “Why give two Sftras, while one Satra, (‘A student shall ask) Aryans who follow their lawful occupations, would have sufficed?” (his objection will be) correct. For this teacher is not particularly anxious to make his book short.’ In other cases we find a certain awkwardness in the distribution of the subject matter, which probably finds its explanation through the fact that Baudhayana first attempted to bring the teaching of the Taittirityas on the Dharma into a systematic form. Thus the rules on the law of inheritance are given without any apparent necessity and against the custom of the other Sfitrakaras in two different chapters, I, 5, 11, 9-16 and II, 2, 3,1-44. The section on purification, too, is divided into two separate portions, I, 4, 6-10 and I, 6, 13-15, and the second, which treats of the purification of the vessels at sacrifices, properly ought to have been placed into the Srauta-sitra, not into the Dharma-sitra. Again, the discussion of several topics is repeatedly interrupted by the introduction of rules belonging to different subjects, and Govindasv4min’s ingenuity is often taxed to the utmost in order to find the reason why certain Sftras which appa- to refer Apastamba’s quotation of an opinion of a K4nva, I, 6, 19, 7, to Baudhayana, instead of to a teacher of the White Yagur-veda, Sacred Books of the East, vol. ii, p. xxvi. ' Tanjore Catalogue, p. 20b. * aq fanfry aatefeate qafara fafafe qaeare: | aR wy araral arate qeacrvarhraray vata nu XXXVIil BAUDHAYANA.
3ii, p. xxvi. ' Tanjore Catalogue, p. 20b. * aq fanfry aatefeate qafara fafafe qaeare: | aR wy araral arate qeacrvarhraray vata nu XXXVIil BAUDHAYANA. rently are unconnected with the main subject have been inserted. A third argument for the great antiquity of Baudhdyana’s Sftras, derived from the archaic character of some of his doctrines, has been discussed in the Introduction to Apastamba}, The number of instances where Baudhdyana’s rules are based on a more ancient order of ideas than Apastamba’s might be increased very considerably. But, as now the comparison of the two works is open to all students, I omit the cases contained in the two Dharma-sitras, and content myself with adducing one more from the less accessible Grzhya-sitras. It is a wellknown fact that the ancient Vedic ritual in certain cases admitted Sfdras, and particularly the Rathakdra or carpenter, who, according to all accounts, has Sfdra blood in his veins, to a participation in the Srauta rites. The Taittiriya-brahmaza even gives certain Mantras to be recited by the Rathakaéra at the Agnyddhana sacrifice *. Now Baudhdyana, who, Dh. S. I, 9, 17, 6, derives the origin of the Rathak4ras from a Vaisya male and Sddra female, apparently reckons him amongst the twice-born, and explicitly allows him to receive the sacrament of the initiation. He says, Gvthya-sitra II, 5, 8-9, ‘Let him initiate a Brahmava in spring, a Kshatriya in summer, a Vaisya in autumn, a Rathakdra in the rainy season; or all of them in spring’” But Apastamba, who shows great hostility against the mixed castes, and emphatically denies the right of Sfidras to be initiated, gives the same rule regarding the seasons for the initiation both in his Gvzhya and Dharma-sitras *, He, however, omits the Rathakara in both cases. There can be no doubt that Apastamba’s exclusion of the carpenter, which agrees with the sentiments prevailing in modern Brahmanical society, is an offshoot of a later doctrine, and as both he and Baudhdyana 1 Sacred Books of.the East, vol. ii, pp. xviii-xx. 3 See Weber, Indische Studien X, 12. * gaat array WTR Trad gate ted ware coarcfafa wt waive a1 Tet ven * Grihya-s(tra II, 4,10, §; Dharma-sitra I, 1, 1, 18. INTRODUCTION. XXXIX belong to the same vidy4vamsa, or spiritual family, this difference may be used as an argument for his posteriority to Baudhayana. In connexion with this rule of Baudhayana’s it ought to be mentioned that even in the present day certain subdivisions of the modern Sutérs or carpenters actually wear the Brahmanical thread, and, in spite of the adverse teaching of the SAstras, find Brahmans willing to perform the ceremony of investiture for them.
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.
1C2 XXXVI BAUDHAYANA. Saty4shadsa Hirazyakesin. The same order is observed in the distribution of the offerings at the Sarpabali, described in the Grzhya-sitra!, where the following teachers of the Yagurveda are specially named, viz. Vaisamp4yana, Phulingu, Tittiri, Ukha, Aukhya, Atreya the author of the Pada-text, Kaundinya the author of the commentary, Kazva Baudhayana the author of the Pravaéana, Apastamba the author of the Satra, and Saty4shadia Hirawyakesin. Neither of these two passages belongs to Baudhayana. They are both clearly interpolations. But they show that Mahadeva’s statement, which makes Baudh4yana the first expounder of the Kalpa among the Taittiriyavedins, agrees with the tradition of the Baudhdyantyas themselves. For not only the place allotted to Baudhayana’s name, but still more the title Pravakanakéra which he receives, show that the followers of his school placed him before and above all other teachers of the ritual. The term pravaana, which literally means ‘proclaiming or recitation,’ has frequently the technical sense of ‘oral instruction,’ and is applied both to the traditional lore contained in the Brahmawzas, and to the more systematic teaching of the Angas?. If, therefore, a teacher is called the author of the Pravagana of a Sakha, that can only mean that he is something more than a common. Sdtrak4ra, and is considered to be the originator of the whole system of instruction among its followers. The epithet Kava, which Baudhdyana receives in both the passages quoted above, indicates that he belonged to the Vedic Gotra of the Kazvas. It deserves to be noted that Govindasvamin, too, on I, 3, 5, 13, explains the name Baudh4yana by K4zvayana ’. 1 Baudhayana Grihya-sitra IV, 8 (fol. 29, B. 5, Elph. Coll. copy, no. 5), WY aferura: aretaratat at (?) Igtarrara yfeswe fafera sarateqra- Aare cearera sferera qfearee wTeTT eheTTATT TTT HTT WIRTH Aaa Taree fecwagra (7) wrenha wataPat Yqeha wayerha: wararatfa i See also Weber, Hist. Ind. Lit, p. or note; Max Miller, Hist. Anc. Sansk. Lit., p. 223; Bumell, Catalogue of a Collection of Sanskrit MSS., p. 14, no. LIII. 3 See Max Miiller, Hist. Anc. Sansk. Lit., p. 109. 5 The discovery that Baudhdyana bore also the name Kanva makes it possible INTRODUCTION. XXXVil
2Ind. Lit, p. or note; Max Miller, Hist. Anc. Sansk. Lit., p. 223; Bumell, Catalogue of a Collection of Sanskrit MSS., p. 14, no. LIII. 3 See Max Miiller, Hist. Anc. Sansk. Lit., p. 109. 5 The discovery that Baudhdyana bore also the name Kanva makes it possible INTRODUCTION. XXXVil The style of Baudhdyana’s works furnishes, as Dr. Burnell has pointed out', another argument for their high antiquity. Compared with the Sitras of Apastamba and Hirazyakesin they are much simpler in their arrangement, and the complete absence of that anxiety to save ‘half a vowel’ which characterises the fully developed Sitra-style is very remarkable. The last point has been noticed by Govindasvamin also. In commenting on I, 2, 3, 17-18, where Baudhayana first permits students to beg food of men of all castes, and afterwards explains that he means Aryans who follow their lawful occupations, he says, ‘(If anybody should ask), “Why give two Sftras, while one Satra, (‘A student shall ask) Aryans who follow their lawful occupations, would have sufficed?” (his objection will be) correct. For this teacher is not particularly anxious to make his book short.’ In other cases we find a certain awkwardness in the distribution of the subject matter, which probably finds its explanation through the fact that Baudhayana first attempted to bring the teaching of the Taittirityas on the Dharma into a systematic form. Thus the rules on the law of inheritance are given without any apparent necessity and against the custom of the other Sfitrakaras in two different chapters, I, 5, 11, 9-16 and II, 2, 3,1-44. The section on purification, too, is divided into two separate portions, I, 4, 6-10 and I, 6, 13-15, and the second, which treats of the purification of the vessels at sacrifices, properly ought to have been placed into the Srauta-sitra, not into the Dharma-sitra. Again, the discussion of several topics is repeatedly interrupted by the introduction of rules belonging to different subjects, and Govindasv4min’s ingenuity is often taxed to the utmost in order to find the reason why certain Sftras which appa- to refer Apastamba’s quotation of an opinion of a K4nva, I, 6, 19, 7, to Baudhayana, instead of to a teacher of the White Yagur-veda, Sacred Books of the East, vol. ii, p. xxvi. ' Tanjore Catalogue, p. 20b. * aq fanfry aatefeate qafara fafafe qaeare: | aR wy araral arate qeacrvarhraray vata nu XXXVIil BAUDHAYANA.
3ii, p. xxvi. ' Tanjore Catalogue, p. 20b. * aq fanfry aatefeate qafara fafafe qaeare: | aR wy araral arate qeacrvarhraray vata nu XXXVIil BAUDHAYANA. rently are unconnected with the main subject have been inserted. A third argument for the great antiquity of Baudhdyana’s Sftras, derived from the archaic character of some of his doctrines, has been discussed in the Introduction to Apastamba}, The number of instances where Baudhdyana’s rules are based on a more ancient order of ideas than Apastamba’s might be increased very considerably. But, as now the comparison of the two works is open to all students, I omit the cases contained in the two Dharma-sitras, and content myself with adducing one more from the less accessible Grzhya-sitras. It is a wellknown fact that the ancient Vedic ritual in certain cases admitted Sfdras, and particularly the Rathakdra or carpenter, who, according to all accounts, has Sfdra blood in his veins, to a participation in the Srauta rites. The Taittiriya-brahmaza even gives certain Mantras to be recited by the Rathakaéra at the Agnyddhana sacrifice *. Now Baudhdyana, who, Dh. S. I, 9, 17, 6, derives the origin of the Rathak4ras from a Vaisya male and Sddra female, apparently reckons him amongst the twice-born, and explicitly allows him to receive the sacrament of the initiation. He says, Gvthya-sitra II, 5, 8-9, ‘Let him initiate a Brahmava in spring, a Kshatriya in summer, a Vaisya in autumn, a Rathakdra in the rainy season; or all of them in spring’” But Apastamba, who shows great hostility against the mixed castes, and emphatically denies the right of Sfidras to be initiated, gives the same rule regarding the seasons for the initiation both in his Gvzhya and Dharma-sitras *, He, however, omits the Rathakara in both cases. There can be no doubt that Apastamba’s exclusion of the carpenter, which agrees with the sentiments prevailing in modern Brahmanical society, is an offshoot of a later doctrine, and as both he and Baudhdyana 1 Sacred Books of.the East, vol. ii, pp. xviii-xx. 3 See Weber, Indische Studien X, 12. * gaat array WTR Trad gate ted ware coarcfafa wt waive a1 Tet ven * Grihya-s(tra II, 4,10, §; Dharma-sitra I, 1, 1, 18. INTRODUCTION. XXXIX belong to the same vidy4vamsa, or spiritual family, this difference may be used as an argument for his posteriority to Baudhayana. In connexion with this rule of Baudhayana’s it ought to be mentioned that even in the present day certain subdivisions of the modern Sutérs or carpenters actually wear the Brahmanical thread, and, in spite of the adverse teaching of the SAstras, find Brahmans willing to perform the ceremony of investiture for them.
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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