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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1But I doubt whether they are as essential for enabling the priest to carry out the instructions of the Sdtras in performing a sacrifice as the grammatical paribhdsh4s are in carrying out the grammatical rules of Pazini. The Apastamba-sftras for which our Paribh4sh4s are intended are said to have comprised thirty Prasnas (see Burnell, Catalogue, p. 19, and p. xxix in Professor Oldenberg’s Introduction). Burnell mentions that sometimes two Prasnas, treating of the Paitryimedhika rites, were counted as the thirty-first and thirty-second of the whole work. Of these thirty Prasnas fifteen have been edited with Rudradatta’s commentary by Professor Garbe in the Bibliotheca Indica, 1882-1885. Rudradatta’s commentary does not seem to have extended beyond the fifteenth Prasna ; some authorities, however, suppose that Haradatta, to whom commentaries on the later Prasnas are ascribed, was only another name for Rudradatta. According to Kaundappa’s Prayogaratnamalaé (see Burnell, Classified Index, I, p. 17a), the Paribhash4-sdtras formed part of the twenty-fourth Prasna (katurvimse tatak prasne nydyapra- INTRODUCTION. 313 varahautrakam). Here Nydya in the sense of method, way, plan, seems to stand for Paribh4sha. Another name is Samanya-sdtra (see Burnell, Classified Index, p. 15b, where it is mentioned as § 4 of Prasna XXIV). Kaundappékarya himsclf, who is said to have been minister of Virabhiapati, the son of the famous king Bukka of Vigayanagara, begins his work with a paribhash4-pari#&/eda. I published a German translation of these Siatras with notes many years ago, in the Zeitschrift der Deutschen Morgenlandischen Gesellschaft, 1855. I here give the same translation, but I have shortened the notes and compared the translation once more with the MSS. The principal MSS. used are MS. I. O. L. 1676 b, 259, and 1127. MS. 1676 b, now 308, is described in Professor Eggeling’s Catalogue of the Sanskrit MSS. in the Library of the India Office, vol. i, p. 58b. It is written in Devanagari, contains thirty leaves, and is called at the end iti Srikapardina bhashye uddhvitasaram paribhashapasalam. MS. 259, now 309, contains twenty-seven leaves in Devan4gari, and is called at the end iti Kapardisvami-bh4shye paribh4shapasalam. MS. 1127, now 307, in Devanagart, is dated Samvat 1691, Saka 1556, and contains on 220 leaves portions of TAélavrindanivdsin’s manual, the Apastambasitra-prayoga-vritti, and on pp. 75 a-116a Kapardisvamin’s commentary on Apastamba’s ParibhAshapafalam. Burnell mentions another copy of this work in his Classified Index, I, p. 17 b, and he states (Catalogue, p. 24) that, according to tradition, the author was a native of Southern India, called Andappid/ai, and that talavyznda or talavyznta is a translation of the Tamil panai-kk4¢u, a very common name for villages among palmyra trees (panai = palmyra, k4f¢u = forest).
217 b, and he states (Catalogue, p. 24) that, according to tradition, the author was a native of Southern India, called Andappid/ai, and that talavyznda or talavyznta is a translation of the Tamil panai-kk4¢u, a very common name for villages among palmyra trees (panai = palmyra, k4f¢u = forest). While preparing my new translation for the Press, I received a printed edition of the text and commentary published by ‘Sri Satyavratasimasramibha¢/akarya in his valuable Journal, the Usha, beginning in the eighth fasciculus. He gives also a Bengali translation, and some commentaries in the same language, which have proved useful in certain difficult passages. Digitized by Google APASTAMBA’S YAGWA-PARIBHASHA-SUTRAS. GENERAL RULES OF THE SACRIFICE. Sétra I. We shall explain the sacrifice. Commentary. Yaga, sacrifice, is an act by which we surrender something for the sake of the gods. Such an act must rest on a sacred authority (Agama), and serve for man’s salvation (sreyo-rtha). The nature of the gift is of less importance. It may be purodasa, cake; 2aru, pulse; sAmnayya, mixed milk ; pasu, an animal; soma, the juice of the Soma-plant, &c.; nay, the smallest offerings of butter, flour, and milk may serve for the purpose of a sacrifice. Yagfa, y4ga, yagana, and ish?¢i are considered as synonymes. Sétra IT. The sacrifice is for the three colours or castes (varza), for Brahmazas and RAaganyas, also for the Vaisya. Commentary. Though the sacrifice is meant for the three castes, here called varva, i.e. colour, the third caste, that of the Vaisya or citizen, is mentioned by itself, while the two castes, the Brdhmazas and Raganyas (the Kshatriyas or nobles), are mentioned together. This is done because there are certain sacrifices (bahuyagam4na), performed by Brahmazas and Raganyas together, in which Vaisyas take no part. In the Skid) ana-sitras, I, 1, 3, also 316 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS.
3This is done because there are certain sacrifices (bahuyagam4na), performed by Brahmazas and Raganyas together, in which Vaisyas take no part. In the Skid) ana-sitras, I, 1, 3, also 316 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS. the Vaisya is mentioned by himself. In Katydyana’s Siatras, however, no such distinction is made, and we read, I, 6, Brahmaza-raganya-vaisyanam srutek. Women, if properly married, are allowed to participate in sacrifices, but no one is allowed to be accompanied by a Sadra woman, even though she be his wife. Properly a Brahmaza should marry a wife of his own caste only. A Kshatriya may marry a woman of his own or of the Brahmaza caste. A Vaisya’s proper wife should be taken from his own caste. See, however, Manu III, 12 seq. The four castes, with the Sddra as the fourth, are mentioned once in the Rig-veda, X, 90, 12. The opposition between Aryas and S(dras occurs in the Atharva-veda, XIX, 62, &c., and in most of the Brahmavas. In the Satapatha Brahmaza we read of the four castes, Brahmana, Raganya, Vaisya, and Sfidra, and we are told that none of them vomits the Soma. Kdatydyana excludes from the sacrifice the angahina, cripple, shazda, eunuch, and all asrotriyas, persons ignorant of the Veda, which would bar, of course, the whole class of the Sfidras, but they are also specially excluded. Concessions, however, had to be made at an early time, for instance, in the case of the Rathakara, who is admitted to the Agnyadhana, &c. This name means chariot-maker, but Apadeva, in his Mimams4-nyAya-prakdsa, remarks that, though rathakara means a chariot-maker etymologically, it should be taken here as the name of a clan, namely that of the Saudhanvanas (MS. Mill 46, p. 13°). Deva, in his commentary on the Katyd4yana-sitras, makes the same remark. See also Weber, Ind. Stud. X, 12 seq. These Saudhanvanas, often identified with the Rzbhus, are evidently the followers of Brzbu, mentioned RV. VI, 45, 313; 33, and wrongly called Brzdhu in Manu X, 107; see M. M., Hist. of A. S. L., p. 494. In the Sankhayana- Srauta-sitras, XVI, 11, 11 (ed. Hillebrandt), he is rightly called Bribu. In later times Rathakdra is the name of a caste, and its members are supposed to be the offspring of a marriage between a MAhishya and a Karani. A M&hishya is the son of a Kshatriya and a Vaisy4, SOTRAS III, IV. 317 a Karami the daughter of a Vaisya and a Sfdra. Sudhanvan also is used in Manu, X, 23, as the name of a caste, namely the offspring of fallen (vratya) Vaisyas. Another exception is made in favour of a NishAdasthapati, a Nishada chieftain. If it meant a chieftain of Nishddas, it might be meant for a Kshatriya who happens to be a chieftain of Nishadas. Here it is meant for a chieftain who is himself a NishAda, a native settler. He is admitted to the Gavedhuka sacrifice.
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 I doubt whether they are as essential for enabling the priest to carry out the instructions of the Sdtras in performing a sacrifice as the grammatical paribhdsh4s are in carrying out the grammatical rules of Pazini. The Apastamba-sftras for which our Paribh4sh4s are intended are said to have comprised thirty Prasnas (see Burnell, Catalogue, p. 19, and p. xxix in Professor Oldenberg’s Introduction). Burnell mentions that sometimes two Prasnas, treating of the Paitryimedhika rites, were counted as the thirty-first and thirty-second of the whole work. Of these thirty Prasnas fifteen have been edited with Rudradatta’s commentary by Professor Garbe in the Bibliotheca Indica, 1882-1885. Rudradatta’s commentary does not seem to have extended beyond the fifteenth Prasna ; some authorities, however, suppose that Haradatta, to whom commentaries on the later Prasnas are ascribed, was only another name for Rudradatta. According to Kaundappa’s Prayogaratnamalaé (see Burnell, Classified Index, I, p. 17a), the Paribhash4-sdtras formed part of the twenty-fourth Prasna (katurvimse tatak prasne nydyapra- INTRODUCTION. 313 varahautrakam). Here Nydya in the sense of method, way, plan, seems to stand for Paribh4sha. Another name is Samanya-sdtra (see Burnell, Classified Index, p. 15b, where it is mentioned as § 4 of Prasna XXIV). Kaundappékarya himsclf, who is said to have been minister of Virabhiapati, the son of the famous king Bukka of Vigayanagara, begins his work with a paribhash4-pari#&/eda. I published a German translation of these Siatras with notes many years ago, in the Zeitschrift der Deutschen Morgenlandischen Gesellschaft, 1855. I here give the same translation, but I have shortened the notes and compared the translation once more with the MSS. The principal MSS. used are MS. I. O. L. 1676 b, 259, and 1127. MS. 1676 b, now 308, is described in Professor Eggeling’s Catalogue of the Sanskrit MSS. in the Library of the India Office, vol. i, p. 58b. It is written in Devanagari, contains thirty leaves, and is called at the end iti Srikapardina bhashye uddhvitasaram paribhashapasalam. MS. 259, now 309, contains twenty-seven leaves in Devan4gari, and is called at the end iti Kapardisvami-bh4shye paribh4shapasalam. MS. 1127, now 307, in Devanagart, is dated Samvat 1691, Saka 1556, and contains on 220 leaves portions of TAélavrindanivdsin’s manual, the Apastambasitra-prayoga-vritti, and on pp. 75 a-116a Kapardisvamin’s commentary on Apastamba’s ParibhAshapafalam. Burnell mentions another copy of this work in his Classified Index, I, p. 17 b, and he states (Catalogue, p. 24) that, according to tradition, the author was a native of Southern India, called Andappid/ai, and that talavyznda or talavyznta is a translation of the Tamil panai-kk4¢u, a very common name for villages among palmyra trees (panai = palmyra, k4f¢u = forest).
217 b, and he states (Catalogue, p. 24) that, according to tradition, the author was a native of Southern India, called Andappid/ai, and that talavyznda or talavyznta is a translation of the Tamil panai-kk4¢u, a very common name for villages among palmyra trees (panai = palmyra, k4f¢u = forest). While preparing my new translation for the Press, I received a printed edition of the text and commentary published by ‘Sri Satyavratasimasramibha¢/akarya in his valuable Journal, the Usha, beginning in the eighth fasciculus. He gives also a Bengali translation, and some commentaries in the same language, which have proved useful in certain difficult passages. Digitized by Google APASTAMBA’S YAGWA-PARIBHASHA-SUTRAS. GENERAL RULES OF THE SACRIFICE. Sétra I. We shall explain the sacrifice. Commentary. Yaga, sacrifice, is an act by which we surrender something for the sake of the gods. Such an act must rest on a sacred authority (Agama), and serve for man’s salvation (sreyo-rtha). The nature of the gift is of less importance. It may be purodasa, cake; 2aru, pulse; sAmnayya, mixed milk ; pasu, an animal; soma, the juice of the Soma-plant, &c.; nay, the smallest offerings of butter, flour, and milk may serve for the purpose of a sacrifice. Yagfa, y4ga, yagana, and ish?¢i are considered as synonymes. Sétra IT. The sacrifice is for the three colours or castes (varza), for Brahmazas and RAaganyas, also for the Vaisya. Commentary. Though the sacrifice is meant for the three castes, here called varva, i.e. colour, the third caste, that of the Vaisya or citizen, is mentioned by itself, while the two castes, the Brdhmazas and Raganyas (the Kshatriyas or nobles), are mentioned together. This is done because there are certain sacrifices (bahuyagam4na), performed by Brahmazas and Raganyas together, in which Vaisyas take no part. In the Skid) ana-sitras, I, 1, 3, also 316 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS.
3This is done because there are certain sacrifices (bahuyagam4na), performed by Brahmazas and Raganyas together, in which Vaisyas take no part. In the Skid) ana-sitras, I, 1, 3, also 316 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS. the Vaisya is mentioned by himself. In Katydyana’s Siatras, however, no such distinction is made, and we read, I, 6, Brahmaza-raganya-vaisyanam srutek. Women, if properly married, are allowed to participate in sacrifices, but no one is allowed to be accompanied by a Sadra woman, even though she be his wife. Properly a Brahmaza should marry a wife of his own caste only. A Kshatriya may marry a woman of his own or of the Brahmaza caste. A Vaisya’s proper wife should be taken from his own caste. See, however, Manu III, 12 seq. The four castes, with the Sddra as the fourth, are mentioned once in the Rig-veda, X, 90, 12. The opposition between Aryas and S(dras occurs in the Atharva-veda, XIX, 62, &c., and in most of the Brahmavas. In the Satapatha Brahmaza we read of the four castes, Brahmana, Raganya, Vaisya, and Sfidra, and we are told that none of them vomits the Soma. Kdatydyana excludes from the sacrifice the angahina, cripple, shazda, eunuch, and all asrotriyas, persons ignorant of the Veda, which would bar, of course, the whole class of the Sfidras, but they are also specially excluded. Concessions, however, had to be made at an early time, for instance, in the case of the Rathakara, who is admitted to the Agnyadhana, &c. This name means chariot-maker, but Apadeva, in his Mimams4-nyAya-prakdsa, remarks that, though rathakara means a chariot-maker etymologically, it should be taken here as the name of a clan, namely that of the Saudhanvanas (MS. Mill 46, p. 13°). Deva, in his commentary on the Katyd4yana-sitras, makes the same remark. See also Weber, Ind. Stud. X, 12 seq. These Saudhanvanas, often identified with the Rzbhus, are evidently the followers of Brzbu, mentioned RV. VI, 45, 313; 33, and wrongly called Brzdhu in Manu X, 107; see M. M., Hist. of A. S. L., p. 494. In the Sankhayana- Srauta-sitras, XVI, 11, 11 (ed. Hillebrandt), he is rightly called Bribu. In later times Rathakdra is the name of a caste, and its members are supposed to be the offspring of a marriage between a MAhishya and a Karani. A M&hishya is the son of a Kshatriya and a Vaisy4, SOTRAS III, IV. 317 a Karami the daughter of a Vaisya and a Sfdra. Sudhanvan also is used in Manu, X, 23, as the name of a caste, namely the offspring of fallen (vratya) Vaisyas. Another exception is made in favour of a NishAdasthapati, a Nishada chieftain. If it meant a chieftain of Nishddas, it might be meant for a Kshatriya who happens to be a chieftain of Nishadas. Here it is meant for a chieftain who is himself a NishAda, a native settler. He is admitted to the Gavedhuka sacrifice.
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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