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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Gesellschaft, vol. xxxvi, p. 429). 5 Let me here refer to the fact that one of these verses (Asvalfyana-Grshya IV, 7, 16) concludes with the words, ‘thus said Saunaka.’ * Asvalayana-Grthya I, 3, 10 designates such a verse as yagfagitha. c2 XXXvi GRIHYA-SOTRAS. Sloka Pada for the later period v —- —™, which, for instance, in the Nalopakhyana of the Mahabharata covers precisely five-sixths of all the cases, occurs in Sankh4yana in thirty cases out of thirty-nine, that is in about three quarters of the cases1; S4nkhayana has still twice the ending v-u™ which is the rule in the Rig-veda, but which is forbidden by the later prosody: prahuta’ pitrzkarman4, uktva mantram sprised apak*, It may be observed that a similar treatment of the Sloka metre appears also in the Rig-veda Pratisikhya of Saunaka. Here too the modern form of the ending of the first pada dominates, although sometimes the old iambic form is preserved, e. g. II, 5 antakpadamvivrittayaf, III, 6 anudattodaye puna. It seems evident that we have in this Sloka form of the Sftra period, the last preparatory stage which the development of this metre had to traverse, before it arrived at the shape which it assumes in epic poetry ; and it is to be hoped that more exhaustive observations on this point (account being especially taken of the numerous verses quoted in the Dharma-sitras) will throw an important light on the chronology of the literature of this period lying between the Vedas and the post-Vedic age. We add to these remarks on the Slokas quoted in the Grihya-sitras, that we come upon a number of passages in the midst of the prose of the Sdtras, which without being in any way externally designated as verses, have an unmistakable metrical character, being evidently verses which the authors of the Sfatras found ready made, and which they used for their own aphorisms, either without changing them at all, or with such slight changes that the original form remained clearly recognisable. Thus we read in Asvalayana (Grthya I, 6, 8), as a definition of the Rakshasa marriage: hatva bhittva 4a sirshdzi rudatim rudadbhyo * The few verses which are found in Gobhila preserve the same metrical standard as those quoted in SaikhAyana ; it follows that in Gobhila IV, 7, 23, asvatthad agnibhayam brilyat, we cannot change brflyat in 4a, as Prof. Knauer proposes. The supernumerary syllable of the first foot is unobjectionable, but the form v — - — of the second foot should not be touched. * Both passages are to be found in Saikh&yana-Grhya I, 10. INTRODUCTION. XXXVil
2Knauer proposes. The supernumerary syllable of the first foot is unobjectionable, but the form v — - — of the second foot should not be touched. * Both passages are to be found in Saikh&yana-Grhya I, 10. INTRODUCTION. XXXVil haret: the approximation of these words to the Sloka metre cannot escape attention, and it is only necessary to make rudadbhya and rudatim change places in order to obtain a regular Sloka hemistich. In Gobhila the Sdtras I, 2, 21-27 represent three hemistichs, which with one exception (na 4a sopanatkak kvaéit) exactly conform to the laws of the Sloka metre. II, 4, 2 gives also a hemistich by slightly changing the order : Mahavrzkshan smasdnam ka nadis ka vishamami ha!. Somewhat more remote from the original verses is the wording of the Sftras I, 6, 8. 9 na pravasann upavased ity ahuf, patny4 vratam bhavatiti; we have the metrical order in one of the Slokas quoted by Sankh4yana (Grzhya II, 17): nopavasak pravdse syat patni dhdrayate vratam. The verses which are thus either expressly quoted, or at any rate made use of by the authors of the Grzhya-sitras, do not seem to be taken from connected metrical works any more than the yag#agath4s quoted in the Brahmazas; on the contrary in a later period of literature, when texts similar to Manu’s Code were composed, they evidently furnished these texts with some of their materials *. Leaving out of consideration the Khadira-Grihya, which is evidently a recast of the Gobhiliya-Grzhya, and the Sitra of Hirazyakesin, which is, at least in part, based on that of Apastamba °, we are not in regard to the other Grthya texts in a condition to prove that one of them borrowed from the other. It often happens that single Sfitras or whole rows of Sitras agree so exactly in different texts that this agreement cannot be ascribed to chance; but this does not—so far at least—enable us to tell which text is to be looked upon as the source of the 1 The text has: nadts £a visham4wi 4a mah4vrikshan smasinam a, * Cf. Indische Studien, XV, 11. We do not mean to imply anything as to the metrical portions of other Sfitra texts than the Grzhya-sitras. As regards some verses quoted in the Baudh&yana-Dharma-s(itra, Prof. Biihler (Sacred Books of the East, vol. xiv, p. xli) has shown that they are actually borrowed from a metrical treatise on the Sacred Law. * Cf. Prof. Biihler’s remarks, Sacred Books of the East, vol. ii, p. xxiii. XXXViii GRIHYA-SOTRAS. other, or whether they have a common source which has been lost. I will content myself with mentioning two such cases of agreement, in the one of which we can at least prove that a certain Sdtra cannot originally spring from one of the texts in which we find it, while in the other case we are able by means of a possibly not too uncertain conjecture to reconstruct the opening Sftras of a lost Grzhya-sftra.
3The description of the vrishotsarga (i.e. of the setting a bull at liberty) agrees almost word for word in the Sdtras of Sankh4yana (III, 11), Paraskara (III, 9), and in the K4azhaka-Grthya. In SA4nkhayana we read: § 15: nabhyasthe:numantrayate mayobhdr ity anuvakaseshena. (‘When the bull is in the midst of the cows, he recites over them the texts “mayobhi, &c.,” down to the end of the Anuvaka.’) On the other hand in Péraskara we have: § 7: nabhyastham abhimantrayate mayobhdar ity anuvakaseshena. (‘When the bull is in the midst of the cows, he recites over it the texts “ mayobhd&, &c.,” down to the end of the Anuvaka.’) The quotation mayo bhd& is clear, if we refer it to the Rig-veda. Hymn X, 169, which stands about in the middle of an Anuvaka, begins with this word!. On the other hand in the Vagasaneyi Samhita there is no Mantra | beginning with MayobhoZ; we find this word in the middle of the Mantra XVIII, 45, and there follow verses whose use at the vvishotsarga would seem in part extremely strange. There can thus be no doubt that Paraskara here borrowed from a Sftra text belonging to the Rig-veda, a Pratika, which, when referred to the Vagasaneyi Samhitd, results in nonsense. The other passage which I wish to discuss here is Para- * In the Taittirfya Samhita (VII, 4, 17) mayobh@A is the beginning of an Anuvaka ; the expression anuvakaseshe#a would have no meaning if referred to this text. INTRODUCTION. XXXIX
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.
1Gesellschaft, vol. xxxvi, p. 429). 5 Let me here refer to the fact that one of these verses (Asvalfyana-Grshya IV, 7, 16) concludes with the words, ‘thus said Saunaka.’ * Asvalayana-Grthya I, 3, 10 designates such a verse as yagfagitha. c2 XXXvi GRIHYA-SOTRAS. Sloka Pada for the later period v —- —™, which, for instance, in the Nalopakhyana of the Mahabharata covers precisely five-sixths of all the cases, occurs in Sankh4yana in thirty cases out of thirty-nine, that is in about three quarters of the cases1; S4nkhayana has still twice the ending v-u™ which is the rule in the Rig-veda, but which is forbidden by the later prosody: prahuta’ pitrzkarman4, uktva mantram sprised apak*, It may be observed that a similar treatment of the Sloka metre appears also in the Rig-veda Pratisikhya of Saunaka. Here too the modern form of the ending of the first pada dominates, although sometimes the old iambic form is preserved, e. g. II, 5 antakpadamvivrittayaf, III, 6 anudattodaye puna. It seems evident that we have in this Sloka form of the Sftra period, the last preparatory stage which the development of this metre had to traverse, before it arrived at the shape which it assumes in epic poetry ; and it is to be hoped that more exhaustive observations on this point (account being especially taken of the numerous verses quoted in the Dharma-sitras) will throw an important light on the chronology of the literature of this period lying between the Vedas and the post-Vedic age. We add to these remarks on the Slokas quoted in the Grihya-sitras, that we come upon a number of passages in the midst of the prose of the Sdtras, which without being in any way externally designated as verses, have an unmistakable metrical character, being evidently verses which the authors of the Sfatras found ready made, and which they used for their own aphorisms, either without changing them at all, or with such slight changes that the original form remained clearly recognisable. Thus we read in Asvalayana (Grthya I, 6, 8), as a definition of the Rakshasa marriage: hatva bhittva 4a sirshdzi rudatim rudadbhyo * The few verses which are found in Gobhila preserve the same metrical standard as those quoted in SaikhAyana ; it follows that in Gobhila IV, 7, 23, asvatthad agnibhayam brilyat, we cannot change brflyat in 4a, as Prof. Knauer proposes. The supernumerary syllable of the first foot is unobjectionable, but the form v — - — of the second foot should not be touched. * Both passages are to be found in Saikh&yana-Grhya I, 10. INTRODUCTION. XXXVil
2Knauer proposes. The supernumerary syllable of the first foot is unobjectionable, but the form v — - — of the second foot should not be touched. * Both passages are to be found in Saikh&yana-Grhya I, 10. INTRODUCTION. XXXVil haret: the approximation of these words to the Sloka metre cannot escape attention, and it is only necessary to make rudadbhya and rudatim change places in order to obtain a regular Sloka hemistich. In Gobhila the Sdtras I, 2, 21-27 represent three hemistichs, which with one exception (na 4a sopanatkak kvaéit) exactly conform to the laws of the Sloka metre. II, 4, 2 gives also a hemistich by slightly changing the order : Mahavrzkshan smasdnam ka nadis ka vishamami ha!. Somewhat more remote from the original verses is the wording of the Sftras I, 6, 8. 9 na pravasann upavased ity ahuf, patny4 vratam bhavatiti; we have the metrical order in one of the Slokas quoted by Sankh4yana (Grzhya II, 17): nopavasak pravdse syat patni dhdrayate vratam. The verses which are thus either expressly quoted, or at any rate made use of by the authors of the Grzhya-sitras, do not seem to be taken from connected metrical works any more than the yag#agath4s quoted in the Brahmazas; on the contrary in a later period of literature, when texts similar to Manu’s Code were composed, they evidently furnished these texts with some of their materials *. Leaving out of consideration the Khadira-Grihya, which is evidently a recast of the Gobhiliya-Grzhya, and the Sitra of Hirazyakesin, which is, at least in part, based on that of Apastamba °, we are not in regard to the other Grthya texts in a condition to prove that one of them borrowed from the other. It often happens that single Sfitras or whole rows of Sitras agree so exactly in different texts that this agreement cannot be ascribed to chance; but this does not—so far at least—enable us to tell which text is to be looked upon as the source of the 1 The text has: nadts £a visham4wi 4a mah4vrikshan smasinam a, * Cf. Indische Studien, XV, 11. We do not mean to imply anything as to the metrical portions of other Sfitra texts than the Grzhya-sitras. As regards some verses quoted in the Baudh&yana-Dharma-s(itra, Prof. Biihler (Sacred Books of the East, vol. xiv, p. xli) has shown that they are actually borrowed from a metrical treatise on the Sacred Law. * Cf. Prof. Biihler’s remarks, Sacred Books of the East, vol. ii, p. xxiii. XXXViii GRIHYA-SOTRAS. other, or whether they have a common source which has been lost. I will content myself with mentioning two such cases of agreement, in the one of which we can at least prove that a certain Sdtra cannot originally spring from one of the texts in which we find it, while in the other case we are able by means of a possibly not too uncertain conjecture to reconstruct the opening Sftras of a lost Grzhya-sftra.
3The description of the vrishotsarga (i.e. of the setting a bull at liberty) agrees almost word for word in the Sdtras of Sankh4yana (III, 11), Paraskara (III, 9), and in the K4azhaka-Grthya. In SA4nkhayana we read: § 15: nabhyasthe:numantrayate mayobhdr ity anuvakaseshena. (‘When the bull is in the midst of the cows, he recites over them the texts “mayobhi, &c.,” down to the end of the Anuvaka.’) On the other hand in Péraskara we have: § 7: nabhyastham abhimantrayate mayobhdar ity anuvakaseshena. (‘When the bull is in the midst of the cows, he recites over it the texts “ mayobhd&, &c.,” down to the end of the Anuvaka.’) The quotation mayo bhd& is clear, if we refer it to the Rig-veda. Hymn X, 169, which stands about in the middle of an Anuvaka, begins with this word!. On the other hand in the Vagasaneyi Samhita there is no Mantra | beginning with MayobhoZ; we find this word in the middle of the Mantra XVIII, 45, and there follow verses whose use at the vvishotsarga would seem in part extremely strange. There can thus be no doubt that Paraskara here borrowed from a Sftra text belonging to the Rig-veda, a Pratika, which, when referred to the Vagasaneyi Samhitd, results in nonsense. The other passage which I wish to discuss here is Para- * In the Taittirfya Samhita (VII, 4, 17) mayobh@A is the beginning of an Anuvaka ; the expression anuvakaseshe#a would have no meaning if referred to this text. INTRODUCTION. XXXIX
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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