Satyashad^a Hirawyake^in. The same order is observed in the distribution of the offerings at the Sarpabali, described in the Gnhya-sutra \ where the following teachers of the Ya^ur- veda are specially named, viz. Vai^ampayana, Phulingu, Tittiri, Ukha, Aukhya, Atreya the author of the Pada-text, Kau#dfinya the author of the commentary, Kawva Baudha- yana the author of the Prava/£ana, Apastamba the author of the Sutra, and Satyishcu/^a Hirawyak&rin. Neither of these two passages belongs to Baudhayana. They are both clearly interpolations. But they show that Mahadeva's statement, which makes Baudhelyana the first expounder of the Kalpa among the Taittiriyavedins, agrees with the tradition of the Baudhayaniyas themselves. For not only the place allotted to Baudhayana's name, but still more the title Prava^anakara which he receives, show that the fol- lowers of his school placed him before and above all other teachers of the ritual. The term prava^ana, which literally means 'proclaiming or recitation,' has frequently the technical sense of ' oral instruction,' and is applied both to the tradi- tional lore contained in the Brahma«as, and to the more systematic teaching of the Ahgas 2. If, therefore, a teacher is called the author of the Prava^ana of a Sakha, that can only mean that he is something more than a common Sutrak&ra, and is considered to be the originator of the whole system of instruction among its followers. The epithet Kawva, which Baudhayana receives in both the passages quoted above, indicates that he belonged to the Vedic Gotra of the Kawvas. It deserves to be noted that Govindasvimin, too, on I, 3, 5, 13, explains the name Baudhciyana by K^wvdyana 3.
1 Baudhayana Gnhya-sutra IV, 8 (fol. 29, B. 5, Elph. Coll. copy, no. 5)
•gfc?^ ftrftro
?l!^ITn»rHlf ll. See also Weber, Hist. Ind. Lit., p. 91
note; Max Miiller, Hist. Anc. Sansk. Lit., p. 223; Bumell, Catalogue of a Collection of Sanskrit MSS., p. 14, no. LIII.
2 See Max Miiller, Hist. Anc. Sansk. Lit., p. 109.
s The discovery that Baudhayana bore also the name Ka«va makes it possible
INTRODUCTION. XXX Vll
The style of Baudhayana's works furnishes, as Dr. Burnell has pointed out1, another argument for their high antiquity. Compared with the Sutras of Apastamba and Hirawyake^in they are much simpler in their arrangement, and the complete absence of that anxiety to save ' half a vowel ' which characterises the fully developed Sutra-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 says2, '(If anybody should ask), "Why give two Sutras, while one Sutra, ('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 Taittiriyas 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 Sutrakaras in two different chapters, I, 5, n, 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-sutra, not into* the Dharma-sutra. Again, the dis- cussion of several topics is repeatedly interrupted by the Introduction of rules belonging to different subjects, and Govindasvamin's ingenuity is often taxed to the utmost in order to find the reason why certain Sutras which appa-
to refer Apastamba's quotation of an opinion of a Ka«va, I, 6, 19, 7, to Baudha- yana, instead of to a teacher of the White Yagnr-veda, Sacred Books of the East, vol. ii, p. xxvi.
1 Tanjore Catalogue, p. 20 b.
fafafw w^nw: i u
XXXV111 BAUDHAYANA.
rently are unconnected with the main subject have been inserted. A third argument for the great antiquity of Baudhayana's Sutras, derived trom the archaic character of some of his doctrines, has been discussed in the Intro- duction to Apastamba1. The number of instances where Baudhayana's rules are based on a more ancient order of ideas than Apastamba's might be increased very con- siderably. But, as now the comparison of the two works is open to all students, I omit the cases contained in the two Dharma-sutras, and content myself with adducing one more from the less accessible Grzhya-sutras. It is a well- known fact that the ancient Vedic ritual in certain cases admitted Sudras, and particularly the Rathakara or car- penter, who, according to all accounts, has *Sudra blood in his veins, to a participation in the Srauta rites. The Taittirtya-brahmawa even gives certain Mantras to be re- cited by the Rathakara at the Agnyadhina sacrifice 2. Now Baudhayana, who, Dh. S. I, 9, 17, 6, derives the origin of the Rathakdras from a Vaijya male and Sudra female, apparently reckons him amongst the twice-born, and explicitly allows him to receive the sacrament of the initiation. He says, Gnhya-sutra II, 5, 8-9, 'Let him initiate a Brahma«a in spring, a Kshatriya in summer, a Vai^ya in autumn, a Rathakara in the rainy season ; or all of them in spring3/ But Apastamba, who shows great hostility against the mixed castes, and emphatically denies the right of .Sudras to be initiated, gives the same rule regarding the seasons for the initiation both in his Grthya. and Dharma-sutras *. He, however, omits the Rathakira in both cases. There can be no doubt that Apastamba s exclusion of the carpenter, which agrees with the senti- ments prevailing in modern Brahmanical society, is an off- shoot of a later doctrine, and as both he and Baudhayana
1 Sacred Books of the East, vol. ii, pp. xviii-xx. * See Weber, Indische Studien X, 12.
* Gr/hya-sfttra II, 4, 10, 5 ; Dharma-sutra I, i, i, 18.
INTRODUCTION. XXxix
belong to the same vidyavawwa, 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 Sut£rs 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.
1 Professor Eggeling has lately discussed the question of the discrepancies between Apastamba's quotations from the Brahman a of the Vag'asaneyins and the existing text. I can only agree with him that we must wait for a comparison of all those quoted, with both the recensions of the -Satapatha, before we draw further inferences from the fact. See Sacred BooV.s of the East; vol. xii, p. xl.
xl BAUDHAYANA.
manical learning, which Vasish/^a adduces, is given I, i, 2, 11-12. From the Rig-veda a few expiatory hymns and verses, such as the Aghamarsha#a and the Taratsamandis, are quoted. The Atharva-veda is not referred to by name, but the existence of Atharvawa schools may be inferred from the mention made of the vows called Siras, II, 8, 14, 2. Among the authorities on the Sacred Law, mentioned in the Dharma-sutra, Katya I, 2, 3, 46, Maudgalya II, 2, 4, 8, and Aupa^andhani II, 2, 3, 33, do not occur in other works of the same class1. Harita, who is mentioned II, i, 2, 21, and who probably was a teacher of the Maitrayamya school, is named by VasishMa and Apastamba also. The Gautama who is quoted I, i, 2, 7 and II, 2, 4, 17, is, as has been shown in the Introduction to Gautama, most probably the author of the still existing Institutes of Gautama. To the arguments for the latter view, adduced there, I may add that two other passages of the Dharma-sutra, II, 6, u, 15 and 26, point to a close connexion between Baudhayana's and Gautama's works. The former of the two Sutras contains, with the exception of one small clause in the beginning, exactly the same description of the duties of a hermit in the forest as that given by Gautama III, 26-35. The second Sutra states, just as Gautama's rule III, 36, that the venerable teacher (a/£arya/z) prescribes one order only, that of the householders. The reason given for this opinion differs, however, according to Baudhiyana, from that adduced in Gautama's text. The almost literal identity of the first long passage makes it not improbable that Baudhiyana borrowed in this instance also from Gautama without noting the source from which he drew. On the other hand, the argument drawn from the fact that the tenth Adhyaya of Pra^na III has been taken from Gautama's Sutra loses its force since, as I have shown above, it is improbable that the third Pra^na formed part of Baudhi-
1 Possibly Kasyapa, whose name occurs in a Si oka, 1, 11,21,2, may also be an ancient teacher to whom Baudhayana refers. In the Gnhya-sutra a teacher called Saliki is repeatedly quoted, and once, I, n (end), his opinion is contrasted with that of Baudhayana and of AHrya, i.e. Baudhayana's teacher. The Gnhya-sutra refers also to Atreya, KiUakr/tsna, and Badari.
INTRODUCTION. xll
yana's original work. A metrical work on the Sacred Law seems to be quoted II, 2, 4, 14-15. For, as the second verse, adduced there, says that the penance for one who violated his Guru's bed has been declared above, it seems impossible to assume that the two Slokas belonged to the versified maxims of the Dharma current among the learned Brahmans. If this quotation is not an interpolation, it proves that, side by side with the Dharma-sutras, metrical treatises on the Sacred Law existed in very early times l. One quotation, finally, which gives a verse from the dialogue of the daughters of tLranas and VWshaparvan seems to have been taken from an epic poem. The verse is actually found in the Mahabharata I, 78, 10, and again 34, where the altercation between Sarmishfha. and Devayani forms part of the Yayatyupakhyana. Considering what has been said above regarding the state of the text of the Dharma- sutra, and our imperfect knowledge of the history of the Mahabharata, it would be hazardous to assert that the verse proves Baudhay ana's acquaintance with Vydsa's great epic. It will be safer to wait for further proofs that it was known to the Sutrakaras, before one bases far-going specu- lations on this hitherto solitary quotation.
The arguments which maybe brought forward to show that Baudhayana's home lay in Southern India are not as strong as those which permit us to determine the native country of Apastamba. The portions of the Sutras, known to me, contain no direct mention of the south except in the de^a- nirwaya or disquisition on the countries, Dharma-sutra I, 1,2, where certain peculiar customs of the southern Brahmans are enumerated, and some districts of Southern India, e.g. Kalinga, are referred to as barbarous countries which must not be visited by Aryans. These utterances show an acquaintance with the south, but by no means prove that Baudhayana lived there. A more significant fact is that Baudhayana declares, I, i, 2, 4, 'going to sea' to be a custom prevailing among the northern Brahmans, and after- wards, II, i, 22, places that act at the head of the Pata-
1 See also West and Buhler, Digest of Hindu Law Cases, p. xxvii, and ed.
1 Sacred Books of the East, vol. ii, p. xxx ; see also L. von Schroder, Maitra- yaxtya Samhita1, p. xxvii.
* Journal of the Bombay Branch of the Royal Asiatic Society, XII, 349-35 1.
* Indian Antiquary, VIII, 273-284.
* As all the older inscriptions hitherto published give Apastambha instead of Apastamba, I am now inclined to consider the former as the original form of the name.
3 Burnell, Tanjore Catalogue, p. 20 b, remarks on no. CCXXVI.
INTRODUCTION. xliit
it must not be forgotten that most and the best MSS. of Baudhayana's Sutras are found in Southern India. There are also some faint indications that the Andhra country is the particular district to which Baudhayana belonged. For his repeated references to voyages by sea and his rule regarding the duty payable on goods imported by sea show that he must have lived in a coast district where sea-borne trade flourished, and the fact that he uses the Andhra recension of the Taittiriya Arawyaka makes it probable that he was an inhabitant of the eastern coast.
