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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1XIII, 7). 2 Regarding the early existence of the Parva Mtmfms4, see Sacred Books of the East, vol. ii, p. xxvii; and the verse on the constitution of a Parishad, quoted Baudh. I, 1, 8; Vas. III, 20. xl viii LAWS OF MANU. sacred texts and of the Angas of their SAkh4s as well as of some other works, more or less closely connected with the Veda. A perfect Vaidik of the Asvalayana school knows the Rig-veda according to the Samhita, Pada, Krama, Gata and Ghana PAtkas, the Aitareya Brahmama and Aranyaka, the ritualistic Satras of Asvalayana, Saunaka’s Pratisakhya and the Siksha, Yaska’s Nirukta, the grammar of PAzini, the Vedic calendar or Gyotisha, the metrical treatise called the K#andas, Yagiavalkya’s Dharmasdstra, portions of the Mahabharata, and the philosophical Sidtras of KawAda, Gaimini, and Badardyaza. Similarly the Vaidiks of the Yagus, Saman, and Atharvan schools are able to recite, more or less perfectly, the whole of the works of their respective SAkh4s as well as some other non-Vedic books?. But it would be in vain to expect from such men an explanation of the literary treasures which they possess. It is not the professional Vaidik who can perform the great sacrifices according to the Srauta-sAtras, interpret the intricate system of Pazini’s grammar, or decide a knotty point of law according to the Dharma-sitra or the secondary Smrti which he knows by heart. For these purposes one must go to quite different classes of men. The performance of the great Srauta sacrifices lies in the hands of the Srotriya or Srauti, who unites with a thoroughly verbal knowledge of the sacred texts of his S4kh4 a full acquaintance with the meaning of the Srauta-sitras and with the actual kriy4 or manual work, described in the Prayogas. The Srauti, as well as his humbler fellow-worker, the so-called Yagiika or Bha¢fagi, who knows the Grihya-sftras and performs the rites prescribed for domestic occurrences, likewise. both belong to the representatives of the Vedic schools. They make, however, no pretence to a knowledge of the whole range of the Angas, but content themselves with studying the Kalpa, or parts of it, and perhaps the Siksha?, Real 1 Regarding the necessity for a Vaidik to learn non-Vedic books, see Vas. XXVII, 6. * Regarding the present condition of the Vedic schools and of Vedic learning, see Haug, Brahma und die Brahmanen, p. 47; and R. G. Bh&sdarkar’s careful paper, ‘The Veda in India’ (Ind. Ant. III, 132 sqq.) From personal observa- INTRODUCTION. xlix
2XXVII, 6. * Regarding the present condition of the Vedic schools and of Vedic learning, see Haug, Brahma und die Brahmanen, p. 47; and R. G. Bh&sdarkar’s careful paper, ‘The Veda in India’ (Ind. Ant. III, 132 sqq.) From personal observa- INTRODUCTION. xlix proficiency in the other still surviving Angas, grammar, law, and astronomy is to be found only with those Pamdits who fulfil their duty of studying the Veda by committing to memory a few particularly important sections, such as the Pavam4ni-hymns of the Rig-veda or the Satarudriya of the Yagur-veda, or by confining themselves to the few verses which occur in the Brahmayagiia and the Samdhyavandana!, Their chief aim is to be perfect in one or more of the special sciences which they study, without reference to a particular Vedic school. Thus, though a Pasdit who chiefly devotes himself to the sacred law may belong to the Vedic school of Baudh4yana or Apastamba, he will not make Baudhd4yana’s or Apastamba's Dharma-sitra the starting-point of his studies. On the contrary, it will frequently happen that he possesses no knowledge of the Dharma-sitra of his school, except a few passages quoted in the commentaries and digests. If he has read the whole work, he will consult it only as one of the many utterances of the ancient sages. He will not attribute to it a higher authority than to other Smr‘tis, but interpret it in accordance with the rules of the secondary Dharmasastras of Manu or Y4giiavalkya. A good illustration of this state of things is furnished by SAyava-MAdhava’s treatment of Baudh4yana in his Vyavaharamadhava, a treatise on civil and criminal law supplementing his commentary on Pardsara’s Smriti. Though he himself tells us, in the introduction to the Pardsara-smriti-vydkhya?, that he belonged to the school of Baudhayana, and though he seems to have written a commentary on Baudhayana’s Sdtras, he relies, e.g. for the law of Inheritance, not on Baudhayana’s DharmasOtra, but on Vig#anesvara’s exposition of Y4giiavalkya. He quotes Baudhdyana only in three places*. As far as the law is concerned, Sdyaa follows the theories of the tion I can add to Professor Bhandarkar’s statements that Vaidiks of the White Yagur-veda are found also in Northern India. I have also heard of Vaidiks of the Sama-veda among the Parvatiyas in the Panjab, and of the Atharva-veda in the Central India Agency. 1 Bhandarkar, loc. cit. p. 132 note. * Parasara-smriti-vyakhya, p. 3, ver. 7 (Calcutta edition). * Burnell, Dayavibhaga, pp. 9, 39, “ . [25] 1 LAWS OF MANU,
3I have also heard of Vaidiks of the Sama-veda among the Parvatiyas in the Panjab, and of the Atharva-veda in the Central India Agency. 1 Bhandarkar, loc. cit. p. 132 note. * Parasara-smriti-vyakhya, p. 3, ver. 7 (Calcutta edition). * Burnell, Dayavibhaga, pp. 9, 39, “ . [25] 1 LAWS OF MANU, special law school of his time and of his country, without particular reference to the teaching of his Vedic Karama. This depression of the Vedic Karamas through special schools, which took over the scientific cultivation of a most important portion of the Angas, is not of modern date. It goes back to a time which lies long before the beginning of the historical period of India. We have various indications in the ancient books which force us towards this conclusion. Thus YAska’s Nirukta, a work which undoubtedly belongs to a very early period, quotes Vaiy4karazas, grammarians ; Nairuktas, etymological exegetes ; and Yagaikas, ritualists ; and contrasts their conflicting opinions’. If these schools were at issue with respect to grammatical or exegetical questions, it follows that the subjects which they taught were no longer cultivated by the same persons as auxiliary branches of the Vedic lore, but that each had received in a special school a separate development as an independent science. The actual condition in which the various Angas have been preserved, fully agrees with this view. It shows that two at least, grammar and astronomy, slipped away from the control of the Vedic Xarazas in very early times. For not one of those schools, the text-books of which have survived, possesses a grammatical or an astronomical handbook of its own. P4Azini’s Ash¢ddhyAdyt is the sole representative of the Vyakaraza class of the Angas, and is equally acknowledged by the followers of all Vedas. But grammar, as taught by P4zini, is no longer a mere handmaiden of the Vedavidya. It is an independent science which lays down the laws, applicable to the whole Sanskrit language, and treats what we now call the classical Sanskrit as the standard of Aryan speech, the Vedic forms as anomalies. As the numerous quotations of older schools and older teachers in Pazini’s own work, in the Pratisakhyas, and in Y4ska’s Nirukta clearly show, a very considerable number of more ancient works did precede the Ashfadhyayi, and the latter is undoubtedly the final outgrowth of a long scientific development?, A good many of the lost 1 Nirukta I, 12; V, 11; VII, 4; XIII, 9. * See Max Miiller, History of Ancient Sanskrit Literature, p. 150, who says INTRODUCTION. li
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.
1XIII, 7). 2 Regarding the early existence of the Parva Mtmfms4, see Sacred Books of the East, vol. ii, p. xxvii; and the verse on the constitution of a Parishad, quoted Baudh. I, 1, 8; Vas. III, 20. xl viii LAWS OF MANU. sacred texts and of the Angas of their SAkh4s as well as of some other works, more or less closely connected with the Veda. A perfect Vaidik of the Asvalayana school knows the Rig-veda according to the Samhita, Pada, Krama, Gata and Ghana PAtkas, the Aitareya Brahmama and Aranyaka, the ritualistic Satras of Asvalayana, Saunaka’s Pratisakhya and the Siksha, Yaska’s Nirukta, the grammar of PAzini, the Vedic calendar or Gyotisha, the metrical treatise called the K#andas, Yagiavalkya’s Dharmasdstra, portions of the Mahabharata, and the philosophical Sidtras of KawAda, Gaimini, and Badardyaza. Similarly the Vaidiks of the Yagus, Saman, and Atharvan schools are able to recite, more or less perfectly, the whole of the works of their respective SAkh4s as well as some other non-Vedic books?. But it would be in vain to expect from such men an explanation of the literary treasures which they possess. It is not the professional Vaidik who can perform the great sacrifices according to the Srauta-sAtras, interpret the intricate system of Pazini’s grammar, or decide a knotty point of law according to the Dharma-sitra or the secondary Smrti which he knows by heart. For these purposes one must go to quite different classes of men. The performance of the great Srauta sacrifices lies in the hands of the Srotriya or Srauti, who unites with a thoroughly verbal knowledge of the sacred texts of his S4kh4 a full acquaintance with the meaning of the Srauta-sitras and with the actual kriy4 or manual work, described in the Prayogas. The Srauti, as well as his humbler fellow-worker, the so-called Yagiika or Bha¢fagi, who knows the Grihya-sftras and performs the rites prescribed for domestic occurrences, likewise. both belong to the representatives of the Vedic schools. They make, however, no pretence to a knowledge of the whole range of the Angas, but content themselves with studying the Kalpa, or parts of it, and perhaps the Siksha?, Real 1 Regarding the necessity for a Vaidik to learn non-Vedic books, see Vas. XXVII, 6. * Regarding the present condition of the Vedic schools and of Vedic learning, see Haug, Brahma und die Brahmanen, p. 47; and R. G. Bh&sdarkar’s careful paper, ‘The Veda in India’ (Ind. Ant. III, 132 sqq.) From personal observa- INTRODUCTION. xlix
2XXVII, 6. * Regarding the present condition of the Vedic schools and of Vedic learning, see Haug, Brahma und die Brahmanen, p. 47; and R. G. Bh&sdarkar’s careful paper, ‘The Veda in India’ (Ind. Ant. III, 132 sqq.) From personal observa- INTRODUCTION. xlix proficiency in the other still surviving Angas, grammar, law, and astronomy is to be found only with those Pamdits who fulfil their duty of studying the Veda by committing to memory a few particularly important sections, such as the Pavam4ni-hymns of the Rig-veda or the Satarudriya of the Yagur-veda, or by confining themselves to the few verses which occur in the Brahmayagiia and the Samdhyavandana!, Their chief aim is to be perfect in one or more of the special sciences which they study, without reference to a particular Vedic school. Thus, though a Pasdit who chiefly devotes himself to the sacred law may belong to the Vedic school of Baudh4yana or Apastamba, he will not make Baudhd4yana’s or Apastamba's Dharma-sitra the starting-point of his studies. On the contrary, it will frequently happen that he possesses no knowledge of the Dharma-sitra of his school, except a few passages quoted in the commentaries and digests. If he has read the whole work, he will consult it only as one of the many utterances of the ancient sages. He will not attribute to it a higher authority than to other Smr‘tis, but interpret it in accordance with the rules of the secondary Dharmasastras of Manu or Y4giiavalkya. A good illustration of this state of things is furnished by SAyava-MAdhava’s treatment of Baudh4yana in his Vyavaharamadhava, a treatise on civil and criminal law supplementing his commentary on Pardsara’s Smriti. Though he himself tells us, in the introduction to the Pardsara-smriti-vydkhya?, that he belonged to the school of Baudhayana, and though he seems to have written a commentary on Baudhayana’s Sdtras, he relies, e.g. for the law of Inheritance, not on Baudhayana’s DharmasOtra, but on Vig#anesvara’s exposition of Y4giiavalkya. He quotes Baudhdyana only in three places*. As far as the law is concerned, Sdyaa follows the theories of the tion I can add to Professor Bhandarkar’s statements that Vaidiks of the White Yagur-veda are found also in Northern India. I have also heard of Vaidiks of the Sama-veda among the Parvatiyas in the Panjab, and of the Atharva-veda in the Central India Agency. 1 Bhandarkar, loc. cit. p. 132 note. * Parasara-smriti-vyakhya, p. 3, ver. 7 (Calcutta edition). * Burnell, Dayavibhaga, pp. 9, 39, “ . [25] 1 LAWS OF MANU,
3I have also heard of Vaidiks of the Sama-veda among the Parvatiyas in the Panjab, and of the Atharva-veda in the Central India Agency. 1 Bhandarkar, loc. cit. p. 132 note. * Parasara-smriti-vyakhya, p. 3, ver. 7 (Calcutta edition). * Burnell, Dayavibhaga, pp. 9, 39, “ . [25] 1 LAWS OF MANU, special law school of his time and of his country, without particular reference to the teaching of his Vedic Karama. This depression of the Vedic Karamas through special schools, which took over the scientific cultivation of a most important portion of the Angas, is not of modern date. It goes back to a time which lies long before the beginning of the historical period of India. We have various indications in the ancient books which force us towards this conclusion. Thus YAska’s Nirukta, a work which undoubtedly belongs to a very early period, quotes Vaiy4karazas, grammarians ; Nairuktas, etymological exegetes ; and Yagaikas, ritualists ; and contrasts their conflicting opinions’. If these schools were at issue with respect to grammatical or exegetical questions, it follows that the subjects which they taught were no longer cultivated by the same persons as auxiliary branches of the Vedic lore, but that each had received in a special school a separate development as an independent science. The actual condition in which the various Angas have been preserved, fully agrees with this view. It shows that two at least, grammar and astronomy, slipped away from the control of the Vedic Xarazas in very early times. For not one of those schools, the text-books of which have survived, possesses a grammatical or an astronomical handbook of its own. P4Azini’s Ash¢ddhyAdyt is the sole representative of the Vyakaraza class of the Angas, and is equally acknowledged by the followers of all Vedas. But grammar, as taught by P4zini, is no longer a mere handmaiden of the Vedavidya. It is an independent science which lays down the laws, applicable to the whole Sanskrit language, and treats what we now call the classical Sanskrit as the standard of Aryan speech, the Vedic forms as anomalies. As the numerous quotations of older schools and older teachers in Pazini’s own work, in the Pratisakhyas, and in Y4ska’s Nirukta clearly show, a very considerable number of more ancient works did precede the Ashfadhyayi, and the latter is undoubtedly the final outgrowth of a long scientific development?, A good many of the lost 1 Nirukta I, 12; V, 11; VII, 4; XIII, 9. * See Max Miiller, History of Ancient Sanskrit Literature, p. 150, who says INTRODUCTION. li
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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