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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1But many Pandits have assured me that many Baudhdyantyas are to be found among the Telingana and Karnataka Brahmans. 2 See Govinda’s statement, quoted above, p. xiii, XXX BAUDHAYANA. Baudhayana’s Sftras have clearly received considerable additions from later hands. According to the researches of Dr. A. Burnell’, whose long residence in Southern India and intimate acquaintance with its Brahmanical libraries have made him the first authority on the literature of the schools of the Taittirtya-veda, the Sftras of Baudhdyana consist of six sections, viz. 1. the Srauta-s(tras, probably in nineteen Prasnas; 2. The Karm4nta-sitra in twenty Adhyayas; 3. The Dvaidha-sitra in four Prasnas; 4. The Grzhya-sitra in four Prasnas; 5. The Dharma-sfitra in four Prasnas; 6. The Sulva-sitra in three Adhydyas. The results of the search for Sanskrit MSS. in other parts of India, and especially in Western India, do not differ materially from those obtained by Dr. Burnell. The Grzhya-sitra, which in Western India occasionally bears the title Sm4rta-sdtra?, contains, however, nine instead of four Prasnas. The MSS. of the Baudh4yana-sitras, which contain the text alone, are all incomplete, mostly very corrupt and in bad order, and rarely give more than a small number of Prasnas on detached subjects. The copies in which the text is accompanied by a commentary are in a better condition. Thus the Kalpavivaraza of Bhavasvamin® extends over the whole of the Srauta-sitra, and over the Karmanta and the Dvaidhasitras. It.shows the proper sequence of the Prasnas on Srauta sacrifices, and that probably the Karmanta and the Dvaidha immediately followed the Srauta-sitra. But there is no hint in the MSS. or in the commentaries how the Grithya, Dharma, and Sulva-siitras were originally placed. With respect to these sections, it is only possible to judge from the analogy of the other extant sets of Kalpa-sitras 1 See Burnell, Catalogue of a Collection of Sanskrit MS., pp. 24-26, 28, 34- 35, and Tanjore Catalogue, pp. 18a—aob, and especially his remarks at pp. 18b and 20a. , * This title is found in the best copy known to me, Elphinstone College Collection of 1867-68, Class B, I, no. 5, which has been prepared from the MS. of Mr. Limaye at Ashfe. The other copies of the work, found in Western India, e.g. no. 4 of the same collection and my own copy, are in a bad state, as they are derived from a MS, the leaves of which were out of order. 3 Burnell, Catalogue of a Collection of Sanskrit MSS., no, LXXXVIII, and Tanjore Catalogue, no. CX VII, INTRODUCTION. “xxxi
2no. 4 of the same collection and my own copy, are in a bad state, as they are derived from a MS, the leaves of which were out of order. 3 Burnell, Catalogue of a Collection of Sanskrit MSS., no, LXXXVIII, and Tanjore Catalogue, no. CX VII, INTRODUCTION. “xxxi and from internal evidence. On these grounds it may be shown that the order, adopted by Dr. Burnell, is probably the correct one. For the beginning of the Grvzhya-sitra! shows by its wording that it was not a separate treatise, but was immediately connected with some preceding Prasna. The analogy of the collections of the Apastambiyas, the Hairazyakesas, the Ka¢has, and other schools permits us to infer that it stood after the Srauta-sitra. It is further clear that, in its turn, it was succeeded by the Dharmasfitra. For two passages of the latter work, I, 2, 3, 15, and II, 8,15, 9, clearly contain references to the Grzhyasdtra. In the former, the author gives the rule regarding the length of the staff to be carried by a student, as well as the general principle that the staff must be cut from a tree fit for sacrificial purposes. With respect to the latter clause he adds that ‘the details have been given above.’ As the Dharma-sftra contains nothing more on this subject, it follows that the expression ‘above’ must refer to Grihyasdtra II, 7, where the usual detailed rules regarding the employment of particular woods for the several varwas are given. In the second passage Baudhayana says that the rules for the performance of funeral sacrifices have been fully explained in the section on the Ashfakahoma, which occurs Gvthya-sitra II, 17-18. It is, therefore, perfectly certain that Baudhdyana, just like Apastamba, placed the Prasnas on the Sacred Law after those on the domestic ceremonies, and that the Dharma-sdtra was not a separate work. Under these circumstances it becomes highly probable that the Sulva-sitra formed, as is the case in other sets of Kalpa-sftras, the conclusion of the whole. Thus the only treatise, whose position remains doubtful, is the Pravarakhanda, the list of the Brahmanical gotras and of their deified ancestors*. Possibly it may have stood at the end of the Srauta-siitra. 1 According to the Elph. Coll. MS., Cl. I, B. 5, and my copy, it runs thus; WU Cag: NET Wige: Yoral afoewad wawceuATaelA zfa an arRartear sia nan AT Ay ATSTTAMNA: AN 4 Burnell, Catalogue of a Collection of Sanskrit MSS., no, CXVIII, XXXil BAUDHAYANA,
31 According to the Elph. Coll. MS., Cl. I, B. 5, and my copy, it runs thus; WU Cag: NET Wige: Yoral afoewad wawceuATaelA zfa an arRartear sia nan AT Ay ATSTTAMNA: AN 4 Burnell, Catalogue of a Collection of Sanskrit MSS., no, CXVIII, XXXil BAUDHAYANA, The destruction of the continuity of Baudh4yana’s Kalpastra has had the consequence which is commonly observable in other dismembered works, that several of its detached portions have received considerable additions from later and, as it would seem, from several hands. There can be no doubt that a small portion only of the nine Prasnas, found in the Western copies of the Grzhyasfitra, really belongs to Baudhdyana. For the description of the Grzhya rites, which strictly follows the general plan laid down in the first Sftra, is completed in two or three Prasnas', Next follows a Prasna on the anuks‘tis, rites resembling those comprised in the subdivisions treated before, and then a Prasna on prayasékittas, or expiations of mistakes committed during, and of the neglect of, the performance of the Gvzhya-karm4zi. The remaining Prasnas are filled with a medley of paribhdshds, general rules, and of full descriptions of ceremonies, some of which have been given before, while others are added afresh. Many of the newly-added rites do not belong to the ancient Brahmanical worship, but to the Paurdnic religions, the service of Siva, Skanda, Narfyaza, and other deities, and some show an admixture of Tantric elements. In some of the later Prasnas, especially IV and V, the language closely resembles that of the first three, and shows the same stereotyped phrases and the same Vedic anomalous forms, But in other sections, particularly VI-IX, we find, instead of Satras, the common Anush¢ubh Sloka throughout, and expressions peculiar to the metrical Smritis and the Purdzas. At the end of most Adhydyas we read the phrase, ity aha BaudhayanaZ, or bhagavan Baudhayanaf, ‘thus speaks Baudhayana, or the divine Baudh4yana.’ Finally, while the first three Prasnas are divided into Kamdik4s or Khamdas, the following ones consist of Adhy4yas or chapters. These differences, as well as the fact that the most important Grzhya rites,arranged according to a special plan, are done with in the 1 Elphinstone College Collection, no. 5, according to which all quotations have been made, gives three Prasnas, my own MS. two Prasnas. The number of the Khandas is, however, the same. , INTRODUCTION. XXXiil first three Prasnas, necessarily lead to the conclusion that the whole remainder does not belong to Baudhayana, but: consists of so-called Parisishtas, which were composed by the adherents of his school. Further, the fact that the last six Prasnas do not show everywhere the same style and language, makes it probable that the additions were made at different times and by different persons.
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.
1But many Pandits have assured me that many Baudhdyantyas are to be found among the Telingana and Karnataka Brahmans. 2 See Govinda’s statement, quoted above, p. xiii, XXX BAUDHAYANA. Baudhayana’s Sftras have clearly received considerable additions from later hands. According to the researches of Dr. A. Burnell’, whose long residence in Southern India and intimate acquaintance with its Brahmanical libraries have made him the first authority on the literature of the schools of the Taittirtya-veda, the Sftras of Baudhdyana consist of six sections, viz. 1. the Srauta-s(tras, probably in nineteen Prasnas; 2. The Karm4nta-sitra in twenty Adhyayas; 3. The Dvaidha-sitra in four Prasnas; 4. The Grzhya-sitra in four Prasnas; 5. The Dharma-sfitra in four Prasnas; 6. The Sulva-sitra in three Adhydyas. The results of the search for Sanskrit MSS. in other parts of India, and especially in Western India, do not differ materially from those obtained by Dr. Burnell. The Grzhya-sitra, which in Western India occasionally bears the title Sm4rta-sdtra?, contains, however, nine instead of four Prasnas. The MSS. of the Baudh4yana-sitras, which contain the text alone, are all incomplete, mostly very corrupt and in bad order, and rarely give more than a small number of Prasnas on detached subjects. The copies in which the text is accompanied by a commentary are in a better condition. Thus the Kalpavivaraza of Bhavasvamin® extends over the whole of the Srauta-sitra, and over the Karmanta and the Dvaidhasitras. It.shows the proper sequence of the Prasnas on Srauta sacrifices, and that probably the Karmanta and the Dvaidha immediately followed the Srauta-sitra. But there is no hint in the MSS. or in the commentaries how the Grithya, Dharma, and Sulva-siitras were originally placed. With respect to these sections, it is only possible to judge from the analogy of the other extant sets of Kalpa-sitras 1 See Burnell, Catalogue of a Collection of Sanskrit MS., pp. 24-26, 28, 34- 35, and Tanjore Catalogue, pp. 18a—aob, and especially his remarks at pp. 18b and 20a. , * This title is found in the best copy known to me, Elphinstone College Collection of 1867-68, Class B, I, no. 5, which has been prepared from the MS. of Mr. Limaye at Ashfe. The other copies of the work, found in Western India, e.g. no. 4 of the same collection and my own copy, are in a bad state, as they are derived from a MS, the leaves of which were out of order. 3 Burnell, Catalogue of a Collection of Sanskrit MSS., no, LXXXVIII, and Tanjore Catalogue, no. CX VII, INTRODUCTION. “xxxi
2no. 4 of the same collection and my own copy, are in a bad state, as they are derived from a MS, the leaves of which were out of order. 3 Burnell, Catalogue of a Collection of Sanskrit MSS., no, LXXXVIII, and Tanjore Catalogue, no. CX VII, INTRODUCTION. “xxxi and from internal evidence. On these grounds it may be shown that the order, adopted by Dr. Burnell, is probably the correct one. For the beginning of the Grvzhya-sitra! shows by its wording that it was not a separate treatise, but was immediately connected with some preceding Prasna. The analogy of the collections of the Apastambiyas, the Hairazyakesas, the Ka¢has, and other schools permits us to infer that it stood after the Srauta-sitra. It is further clear that, in its turn, it was succeeded by the Dharmasfitra. For two passages of the latter work, I, 2, 3, 15, and II, 8,15, 9, clearly contain references to the Grzhyasdtra. In the former, the author gives the rule regarding the length of the staff to be carried by a student, as well as the general principle that the staff must be cut from a tree fit for sacrificial purposes. With respect to the latter clause he adds that ‘the details have been given above.’ As the Dharma-sftra contains nothing more on this subject, it follows that the expression ‘above’ must refer to Grihyasdtra II, 7, where the usual detailed rules regarding the employment of particular woods for the several varwas are given. In the second passage Baudhayana says that the rules for the performance of funeral sacrifices have been fully explained in the section on the Ashfakahoma, which occurs Gvthya-sitra II, 17-18. It is, therefore, perfectly certain that Baudhdyana, just like Apastamba, placed the Prasnas on the Sacred Law after those on the domestic ceremonies, and that the Dharma-sdtra was not a separate work. Under these circumstances it becomes highly probable that the Sulva-sitra formed, as is the case in other sets of Kalpa-sftras, the conclusion of the whole. Thus the only treatise, whose position remains doubtful, is the Pravarakhanda, the list of the Brahmanical gotras and of their deified ancestors*. Possibly it may have stood at the end of the Srauta-siitra. 1 According to the Elph. Coll. MS., Cl. I, B. 5, and my copy, it runs thus; WU Cag: NET Wige: Yoral afoewad wawceuATaelA zfa an arRartear sia nan AT Ay ATSTTAMNA: AN 4 Burnell, Catalogue of a Collection of Sanskrit MSS., no, CXVIII, XXXil BAUDHAYANA,
31 According to the Elph. Coll. MS., Cl. I, B. 5, and my copy, it runs thus; WU Cag: NET Wige: Yoral afoewad wawceuATaelA zfa an arRartear sia nan AT Ay ATSTTAMNA: AN 4 Burnell, Catalogue of a Collection of Sanskrit MSS., no, CXVIII, XXXil BAUDHAYANA, The destruction of the continuity of Baudh4yana’s Kalpastra has had the consequence which is commonly observable in other dismembered works, that several of its detached portions have received considerable additions from later and, as it would seem, from several hands. There can be no doubt that a small portion only of the nine Prasnas, found in the Western copies of the Grzhyasfitra, really belongs to Baudhdyana. For the description of the Grzhya rites, which strictly follows the general plan laid down in the first Sftra, is completed in two or three Prasnas', Next follows a Prasna on the anuks‘tis, rites resembling those comprised in the subdivisions treated before, and then a Prasna on prayasékittas, or expiations of mistakes committed during, and of the neglect of, the performance of the Gvzhya-karm4zi. The remaining Prasnas are filled with a medley of paribhdshds, general rules, and of full descriptions of ceremonies, some of which have been given before, while others are added afresh. Many of the newly-added rites do not belong to the ancient Brahmanical worship, but to the Paurdnic religions, the service of Siva, Skanda, Narfyaza, and other deities, and some show an admixture of Tantric elements. In some of the later Prasnas, especially IV and V, the language closely resembles that of the first three, and shows the same stereotyped phrases and the same Vedic anomalous forms, But in other sections, particularly VI-IX, we find, instead of Satras, the common Anush¢ubh Sloka throughout, and expressions peculiar to the metrical Smritis and the Purdzas. At the end of most Adhydyas we read the phrase, ity aha BaudhayanaZ, or bhagavan Baudhayanaf, ‘thus speaks Baudhayana, or the divine Baudh4yana.’ Finally, while the first three Prasnas are divided into Kamdik4s or Khamdas, the following ones consist of Adhy4yas or chapters. These differences, as well as the fact that the most important Grzhya rites,arranged according to a special plan, are done with in the 1 Elphinstone College Collection, no. 5, according to which all quotations have been made, gives three Prasnas, my own MS. two Prasnas. The number of the Khandas is, however, the same. , INTRODUCTION. XXXiil first three Prasnas, necessarily lead to the conclusion that the whole remainder does not belong to Baudhayana, but: consists of so-called Parisishtas, which were composed by the adherents of his school. Further, the fact that the last six Prasnas do not show everywhere the same style and language, makes it probable that the additions were made at different times and by different persons.
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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