GHMI-TBU II

UKPUBLISHSj} LITSRATURii. ASCftlBSD TO GAUl^.A

 GAUTAMA-AHNIKA^SUTRA (GAS)

1) ^iaterlal uaed for t h i s e d i t i o n

(A)

a) Manuscripts

i ) E n t i t l e d as the Gautaaa-sutra-ahnika. available in

the Library of University of Bombay, Ms No 914, as
mentioned i n the Descriptive Catalogue of Sanskrit
Manuscripts coapiled by G.V.Devasthali, V o l . 1 , Book I
Bombay 1934, p . 3 2 9 . I have used a xerox copy of
this Ms.

i i ) Eaatitled as the Gautama-Grhya-Sutram. available in

t h e Oriental Research I n s t i t u t e , Mysore, S e r i a l No.
4555, Ms No - C 2646, as mentioned in the Descriptive
Catalogue of Sanskrit Manuscripts, University of Mysore,
V o l . I I , 197^, p.260. I have v i s i t e d Mysore O.R.I,
and have copied and studied t h i s Ms p e r s o n a l l y .

b) Printed Versions

The work i s found in p r i n t e d versions a l s o , but as an

appendix t o the e d i t i o n s of the Gautama-pha^ma-Sutjra^. Thus i n :•
i) The Gautama-Dhanaa-Sutrfe with Maskari-Bhagya. a
c r i t i c a l e d i t i o n by Veda Mitra, published with the
a s s i s t a n c e from M n i s t r y of Education, Govt, of I n d i a ,
New J e l h i , 1969, pp.414-423.
I have c a l l e d i t as V.M.
 '9

i i ) The Gautama-Dhanna-Sutra with Maskari-Hiasya. ed.

L . i r i n i v a s a c h a r y a , Government Oriental Library
S e r i e s , Bibliotheca Sanskrita No 50, Mysore, 1917,
pp.457-475. I have called i t as L.S.

The appendix i n V.M., which i s p r i n t e d under t h e

heading ^Kriyakanda' comprises of two Prasnas : P e r i a i a t a 1,
P a r i s i s t a 2, while t h a t in L.S i s given only the first
Prasna.

In both V.M and L.S the appendix i s known as the

Gautaaa-Dharma-Sutra-Pariaista (GDSP), aa informed by
A.N.Krishna Aiyangar in h i s Introduction t o the text of
Gautama-Dharma-Sutra-Paidsista (second Prasna). Aiyangar*s
t e x t contains 20 Adhyayas, which d i s c u s s various p r a y a s c i t t a s
'atonements* i n g e n e r a l .

In t h e preface t o h i s work, A.N.Krishna Aiyangar

mentions t h a t : "In the course of preparing the Descriptive
Catalogue for the Dharmasastra section of the Sanskrit
Manuscripts i n the Adyar Library, I came across three
Manuscripts of the Gautama-Dharma-Sutra-Parisista, consisting
of two praanaa. Of t h e s e , one manuscript contained only a
portion of f i r s t prasna".

1. Gautama-Dharma-Sutra-Parisista (Second prasna) ed.

A.N.Krishna Aiyangar. The Adyar Library Series No 64,
Adyar , 194^.
 80

0Y\

Further, he mentions in the Introduction p XXXIII

that :''(ar) - d.D.55 — The f i r s t prasna is
numbered 1-16, and second numbered 1-22 . . .
(ap) - 24,G.ld - - - - First prasna incomplete and
Second prasna complete".

Again in the Indroduction on p.XXXIV-XXXV, he s t a t e s

that : "The f i r s t prasna of the Parisista has been printed
in the Mysore edition of the Gautama-Dharma-Sutra with the
bhasya of Mskari". - - — "In the l a s t Sutra of
the f i r s t prasna occurs the passage : Evam Kriyakandam
acaratal:! dharmarthakamamok sanam siddhir bhavati siddhir bfaavati."
MMHMBMMMMMaHWM* I II •!•—*>iW—il I ll» I • I I 1 I M • I •—I III! « I ••! MMNMMHIMMHHHB «WMMMMM^BMMM« WMMMMMMMMMMMMMT VMMMMMMMMMBM—

The repetiticm of the last words is to aenote the end

of a section. The word Kriyakanda in the sutra has been
taken to be title of the portion by the editor of the Gautama-
Dharma-Sutra in the Mysore series. But the editor of the
work in the Telugu edition puts the following colophon :
* I^^ Gautama-Dharma-Sutra-Parisiste Kriyakanda
namani astadaso amsah '
and rightly regards the portion as part of the Parisista ".

One cannot, despite this, overlook the fact that

neither of the Mss used by me entitles (or even menticms}
the work as a part (or Prasna) of the GDSP
 81

The Ms (mentioned by H.D.Velanker in h i s Descriptive

Catalogue of Sanskrit and Prakrta Manuscripts Vol.II,p.204)
Ko 651 ( a v a i l a b l e in the Bombay Branch of Royal Asiatic
Society Library, Bombay) a l s o has the colophon :

which supports t^he view t h a t the work has t o be regarded a s

the Gautama-Ahnika'-Sutra. (Unfortunately I could not consult
t h i s Ms while preparing t h i s e d i t i o n ) .

c) Additional help for t h i s e d i t i o n

The f i r s t Fatala of the f i r s t Prasna of the Hiranyakesi-

GrhyaiesaSutra (fD,^)fi 1 * '«ft)y V. G. Apte, Anandasrama Sanskrit
Series,No.53. Poona> 1929, pp«1-^, i s almost i d e n t i c a l with
the t e x t under t h i s edition of the GAS . Therefore, this
work has a l s o been used for purposes of deciding the
doubtful c a s e s .
I have c a l l e d i t fs HCi-

(B)
Description of the Manuscripts (Mss)

i ) T i t l e : Gautama-sutra^ahnika (as given i n the Catalogue)

The Ms reads in the beginning :
'Atha Gautamasutrokta-ahnika i rarambhah *
and a t the end :
* I t i Gautamasutre ahnikaprakaranam samapatam'
 C/ 2

folios 1-10
Material Coarse Yellow jjaper
^script Devanagari
Sis* ^& X 4"
Lines 11 per page
Letters 32 per l i n e
Condition l^air
Scribe,date yajneswara Dikfita, ^^aka 1702 ( i . e . 17*0 A. -)

I have abbreviateu I t as Fo-

Regarding another Ms-version of the GAS as reported by

Devesthfili : G.V. bevasthali has given t,he above description
of Ms- 6o. Then he mentions - "This very work i s noticed at
Vel.No.651, where i t i s ascribed to Gautama. Prof. Velankar
remarks there that the work under notice i s different from
the Dharaa-Stttra cf Gautaoa and expresses a c<»ject\u'e that
i t may be the Gautaaiya-Grhya-Sutra."

On the basis of t h i s infox^iiation» I assume that there

i s another ks-version of GA^ in the Library of the Asiatic
Society cf fionbay. I could only check the colophon cf this
Ms described by Velankar. 1 noticed that i t s contents are
same as those of 6o, i t s t i l l d i f f e r s in i t s colophon. This
Iss neither adds k verses nor mentions the s c r i b e ' s name and
a l s o the date as Pc does, but only s t a t e s the following :
 S3

This i s has thus c l e a r l y called the viork as GA3 as

against Bo.

i i ) Title : Gautanta-Grhya-'!^utram (as eiven in the Catalogue)

The Ms reads in the beginning :
'Atha Gautamasutra prarambhah'
ana at the end
•Atha (?) Gautama sutra sampumaa *
Folios 1-17
Material Paper
Script iJevanagsri
Size 20 X 10 cm
Lines 7 per page
Letters 24 per l i n e
Condition Old
Scribe,date Gopala a dependent of some iiBmaji Khando
Parthiva Samvatsara (approximately 1725 A.D.J)
(See - p l i t )
I have abbreviatea i t as Uy
(Five more versions of the same work are a v a i l a b l e
i n the t . R . I . Mysore itself
. e r i a l Nos. 4550-4554
Mss No.s - 1) p 2507 2) p 55^^/1 3) P 5914
4) p 6533 5) p 452d/4
All of these t r e Palm-leaf Kss, written in Nandinagari
Script. They could not be consulted while preparing
this edition}.
 ^4
o

'^^ Peculiarities of the Mas and of the Printed texts.

a) Orthographical peculiarities of the Kss

1) Bo reads : i) ^ for j
karanya for karanja (4.10)
ii) £ for k
pathiga for pathika (2.2)
guvagu for guvaica (u for a) (if?)
iii) £ for £
sucimukha for sucimukha (4.10)
iv) i n some cases £ for ph
nispalam for nisphalam (2.22, 3.27, 17.10)
v) tdh for ddh
samrtdhih for saffirddhih (11.9)

2) My reads : i) st for sth

kanista for kanistha (a for a) {3.^)
^ I 1T

stivana for sthivana (8.12)

J • 1 4 . .

£Osti for ^sthe (I for e) (10.24)

ii) 11 f o r 1
matuilah for matulah (12.2)
tallaparna for t a l a p a m a (14.5)
kavalle kavalle for kayale kavale (16.14)
i i i ) r for r
samrje for saruje (r ^cr ru) (6.11)
iv) r for r
krastane for krste (ra for r) (2-5)
pitrun for pitrn (5.7)
 o>

v) da for dr
adhodastlacfi ff>r adhodrstis ca (2.7)
dagtasurya for drstasurya (10.12)
dastanaksatra for d r s t a n a k s a t r a {10.17)

vi) dh for ddh

sradheau for sraddhesu (9.4)
samrdhlh for saxnrddhlh (11.9)

b) P e c u l i a r i t i e s of both Bo and My

1) The t e x t i s not divided i n t o Sutras, though t h e r e i s

a d i v i s i o n i n t o Khandas.

2) The sign of avagraha i s not used in e i t h e r Ms.

3) Orthographical p e c u l i a r i t i e s noticed in both :

i ) j[ for £ (occasionally)
^ ~ .Htsvarupam for citsvarupam (6.7)
My - japakvam for capakvam (17.1)
i i ) s for 5
Bo - syalakah for salakah (12.2)
l^^y - saraAfii^s io*" s i r a s i c e (3»14)
i i i ) Reduplication of consonants (occasionally)
Bo - aksayyam for aksayam (9.4)
My - kevalam ttamenasaya for kevalam tamenasaya (9*7)

4) Scribal e r r o r s such t s the following :

Bo - yam uddisya for yamam uddisya (5.6)
susau dese for sucau dese (3.2)
 86

My - pradesamnyadi for pradeslnyadi (3.13)

bhisajasatke for bheaajasakte (6.11)
smaran for caran (19.2)

5) Unusual forms :
Bo - d v l r mrjya for d v i r unmrjya (3.13)
uttlrvatva for uttirya (5.*?)
isrita for Isyate (7.16)
sagthamah for sa^thah (7.1S)
nimajjayet for nimajjet (^.9)

My - .iihmato for .juhavato (7.4)

eyyate for Isyate (7.16)

6) The Ranga is shown with the sign ^ If a nasal

precedes ^, s and £
Bo - 1) hrdayam ^ sirah for hrdayam sirah (3«20-21)^ ^.
Bo, My - 1) asahltyam S^ surasamaa for asahltyam 3ura3ainaa(3«
k
^^ J proksanaat _^ savyahastena for
proksanam savyahastena (3«H)

7) In saae cases, there occur in both the Mss

such readings as :
^^ samsthltahs samau for samsthitah samau (1.3)
11) kaaandalukalh steyalh for kamandalukals toyalh (2-7)

S) Occasionally, there occurs a double santdhl. together with

the preceding peculiarity (and with the anusvara also i

raksasaannasya for rakgasa annasya (15*12)

C) Peculiarities of the Printed texts

1} V.M. reads : i) b for v

kabale kabale for kavale kavale (16.14)

ii) r for r
pitriiam for pitrnam (12.7)

2) h,S. reads i} 1 for 1

kavele kavale for kavale kavale (16.14)
patala for pat a la (l6.d)
ii) r for r
pitrunaa for pitrnam (12.7)

d) Instead of d Bo, My, V.M and L.3

read 1 or 1 which is a practice of southern Mss
e.g. talapama for tadaparna

This indicates that they might be the southern versions

of the original work.

3) About the presentation of the critical text of the GAS

a) Bo and My read the matter in a continuous form i.e.

without dividing it into Sutras, however V.M , L.3
and Hci divide the matter into Sutras, considering
their Sutra-division, I have divided the matter
into Sutras and for convenience numbered them.

b) According to the contents I have supplied titles

to every Khanda.
 o 8

c) Rectangular brackets are used in the critical text

to indicate the wording supplied for the improvement
of readings.

d) Brackets are used in the critical text to indicate

the wording supplied or corrected with the help
of Hoi.

e) Wherever the Mantras occur in the text, next to

them is mentioned their reference (or at least
occurance in seme other work) in brackets.
INTuCJL'UGTION
 C9

4. Introduetioa

I Th» naturt of tht work :

Thtt QAUt as i t s nans shows» i s a work on ths dally duties

a parson i s rsquired to psrfom, aftsr the teachings of Oeutana.

Tho tera shnika aeans the perforsienee of daily duties,

which are obligatory on the householders of the three van^af
vis* Brahma|La, Kfatriya and Vaisya; that i s to say, these
duties are the nityakaraans. ii^ich ought to be performed every
day* One ean proceed to the performance of the other periodical
or occasional rites and ceremonies, only i f one performs the
daily duties* The ahnikas consist in the rites to be performed
by one, right from early morning (i*e* fr<» getting up from the
bed) t i l l night (i*e* going to bed). Thus, the ahnikas form
the ineV»able daily routine of an Individual*

It can be said in respect of these ahnikas that they ^

might not have been included in the Orfava^Sutrae.due to their
simple character and preliminary aspect of the ritual contained
in them* However, in t ^ course of time, whmn Vedic-ritual
was developing more and more jjatjla and k^^ta *eoa^licated
and streneuB*, the ahnika *t)ui daily ritual* ( i t would not be
surprising) also develc^ed various additional ritualistic
details* The abundance of ritualistic details of various
schools must have led to the fomiation of the ahnika»rites
into a definite order and a certain discipline* AS a result,
 90

t h e r e arose t h e n e c e s s i t y of compiling the Ahnika-treatisea.

providing the g u i d i i i ^ n e s on the d a i l y r i t u a l to be ^
performed by t h e followers of t h e i r r e s p e c t i v e schools. The
Vfork GAS may be regarded as an example of such development.
iiccordingly, t h e GAS p r e s c r i b e s a c e r t a i n d i s c i p l i n e of
the daily duties, beginning with the Manasahamsadhyana
•contemplation of the Qnniscient God' (and worshipping Him
by means of various stotras 'prayers* to be performed in
2
the early morning, (lit. the later course of the night)
, 3
upto sayana going to (a clean) bed (along with the wife).

The GAS discusses each of the ahnikas in full details,

including the instructions regarding the *do's, Mont's
explained (occasionally) with the statements like
arthavadas. It reads :

^ t h undisturbed mind, facing towards the east and

sitting down, one should brush one's teeth. After
sprinkling water around the meal ( plate ) one 8^^^
not drink the water remaining (in the pot )

wi^r4M ... ^ i ^ i ^ t o r ^F^csfr n {i«3-4)

^' aparo: UI4;|j^r PHcfU^ <;^fcJ[c4>l fitTc!^ 11 ^ ^ ' ^ ^

 arthavadas 'laudatory statements'
c

One should then salute the teacher, the

and the leanaed Bratimanas; one who thus salutes
(them), improves one's own intellect, life-
•>o
course, fame and strength.
One should never sip with the left hand, if one
does so, it results into impurify for ever.'

Thus the GAS provides the ideal mode of daily routine mostly
for all the householders of various castes and not for a
particular caste since it reads :
i)'mandala 'circle for worship or offering' in the case
of the Brahmanas should be rectangular, that in the
case of the Ksatriyas should be triangular, for the .
Vaisyas circular, and for the ^udras, of the si2e_of
,8 ^ "'
a haIf-moon.
ii) Ctoe should eat in the company of one's parents (who are
dependents), teachers, brother, son, wife and guests.

r^^ ,, (H.1-2) "^ " ^

_J>

7. ^jcMi^-v^ ^ wi t^i i ^ I jfgrnfntosccr a ^ r f ^ x^n^^ 11 (3.25-26)

'4i,\ "II »*>=ii-{;*\ M (15.13-16)

 op

This is possible only in the esse of a householder.

The work often prescribes certain duties exclusively of
a Brahfflana, e*g.
In such acts or performance of duties as worshipping
the deitiesi sacrificing and teaching, it is only
10
Veda(-study) which brings success to a Brahmana.'

The daily routine prescribed in the GA3 is said

to be the very means for achieving the four Purusai^has
11
'ends of human-life'. Thus the GA3 instructs mainly all
the followers of its school, yet special reference is
often made to Uie duties for Erahmanas.

II; Textual differences between Bo and My

(together with the Printe^t texts)

a) There is difference noticed (in Bo and My and in

the printed texts V.I: , L.3 and HG^) in respect of
the division of the Khandas.

1) Bo divides the whole text into 17 Khandas. whereas My,

V.i» , L.o and HGo divide it into lS Khandas* In Bo
the 12th Khanaa contains Sutras 1-2^, i. e. from
 1) M MldIH^Ht\ 11 upto 2S) y^rinHH ^bM^>4H, If
whereas t h e t e x t of t h i s Khanda of 60 has been divided
by Ky, V.M, L.S and HCi i n t o two d i f f e r e n t Kjiandas
in the follo%tfing manner :
Sutras 1 t o 10, v i a . 1} ^ Nlc!IH§MI\ H 10) ^
5rr=y^r-^r*^I I'ftrfcn 1 form the 12th Khanda and Sutras
11 upto 2t viz. 11) a ^ ^ ^ iRsrr . . . f3rfcf n - -
28) Ut^fVi^H ^c^^l4*^ n tOTxsx the 13th Khanda. This
automatically leads to the increase of one Khanda in My,
V.M, L.S and in HG^.

2) Bo and My differ further, in the case of 7th and ^th khandas

Bo discusses the Yajnopavitalaksana in its 7th Khanda
(in 20 Sutras) : 1) ^^^MMU^^ . . . ^r^ W^^ W
20) 3b.Hi PH^IHI fd . . . =rr: II ^^er«as the 7th Khanda
of My, V.f , L.S and HG^ t r e a t s only Ya.inopavitavicara
in 15 S u t r a j of Bo v i z . 1) ^^r^^^c^^ , ^ ^ ^^^ wi^W - -
15) 1 ^ JicfHr \A\ f^fd 11 Ihe remaining Sutras go
i n t o the next Khanda.

3) In Bo t h e ftth Khanda (comprising of 17 outras) pertains

t o snana. In My, and of the t e x t s V.M, L.i> and HOi,
however, i t comprises of 25 Sutras thus :
16-20 ^ u t r a s of the 7th Khanda of Bo + dth Khanda (i.e.
17 Sutras ) of Bo + 1-3 Sutras of the 9th Khanda of Bo.
i T o i-3q)lain : The dth Khanda of Bo reads :
 94

..hereea the Sth Khanda oi i^y reads :

1^ ^ ; : ^ % ^ f W^ - - ?^-aN#« (which i s 7.16 of Eo) - -
25) ^nHc^r,i:p . . TTHJ f t ^ ? I (which i s 9.3 of bo) j

AS regaras the contents of tiie ^th Khanda; Bo t r e a t s only

the rite of snana, wherees i y, V.i , L . i and KGi*
p r e s c r i b e the method Ya.1nopavrtanirmana {tantuviceraj,
snena and Urdhv&pundradhfersne in the ?*th Khandfe.

4i In Bo, the 9th Khanda contains ^S SutraSi i . e . Ij^iSrt" tT%".,

HV^ 'f^Tfe n - - 1 f^} Jpmicf - - ^i iji^jmiirq i wtdch
p e r t a i n to Urdhvapundradherena, Tripimda dharena,
TiX'^^kadharana end Pavitralaksane, wherees in My, V.iv,
'U,a enu in hcJ the 9th handa contains 15 S u t r a s , i . e .

The 9th Khanaa of these l a t t e r thus p r e s c r i b e s

Tripupdradharana. Tilakaoharana and Pavitralaksana
I ••••.•iii*ii»iiii« e • Iiiwi*.«wi»>.» i i » ' I III ,,m 11 I • • • I I • • • m i l l III m —>*• - • •— •••^.i..- • • ! > ^mmtm « *—• > — i ^

Thus, Bo divide^; the Khandas i n a manner d i f f e r e n t from

t h a t of t'iy, V.^i, i . : . , and UGo* however, I hpve follovs-ed Bo
while dividing the ^hen^aa in t h e c r i t i c a l t e x t , f o r the
following reason :
^o ffar as the subject-matter (of each Khanda) i s concerned,
t h e division of Khandas adopted in Bo seems t o be more
appropriate, thus :
 95

1) In the case of 7th Khanda, Bo discusses therein

everything about the Yajnopavita such as its laksana
*{exact) description of its characteristics', ninnana
'preparation', the number of the threads and their
presiding dp^ties etc. .^ this completes the discussion of
Yainopavita. As against this, My and the printed texts
discuss only the Yajnopavitalaksana '(exact) description
of its characteristics', in the 7th Khanda and its
nirmana 'preparation' etc. in the ^th Khanda which,
on the whole, pertains to snana.

2} 6o treats the matter about snana in its ^th Khanda

II •—•••••••111 « « W B « « » mmm

separately, while My and the printed texts disregard

the matter and deal with the Yajnopavita-nirmana, then
snana and later Urdhvapundradharana in one and the
same Khanda. This marks, one may not be wrong to say,
the disordering of matter .

3) Bo in its 9th Khanda prescribes i) Urdhvapundradharana

'marking verticle line or lines on the forehead', ii)
Tripundradharana 'marking three oblique lines on the
forehead with holy ashes' and iii) Tilakadharana
'marking a circle on the forehead with sandalwood-paste',
all of these thjree are, in fact, three types of one and
the same action of making marks on the forehead according
to one's own caste or sect Then Bo discusses (in its
9th Khanda) the Pavitralaksana 'definition,
preparation etc. of a Pavitra'.
 g6

l-hile My and the printed texts include only the

Ordhvapundradharana in their 8th Khanda (v.-here it does
not suit) and treat the remaining two types of that
action of marking the forehead and xavitralaksana in their
9th '^handa.

Thus, Bo seems to divide the matter into the Khandas I Mill • » « I Mill

quite properly, (i.e. according to the contents), however,

one hesitates to accept this in the case of the 12th Khanda
(of Bo also).

In the case of the 12th Khanda , Bo contains Sutras

1 to 10 i . e . 1) ^ Tjrcn^i|T=fn? u . . . iti) ^ g<i>vje^i . .
t^l 1^1 ifaif^flt which p e r t a i n t o t h e Tarpana. the discussion
of which, has i n fact begun a t the end of the previous
{ i . e . 11th) ivhanda, in Sutras 32 t o 37, 32) ^ ^ ^ ^
dM«iHi ^ict^ 11 37) di^^T^grf ^nhr: 11

Therefore, it may not be wrong to say that according

to the contents of the Tarpana (to be performed after
Brshmayajna) either the Sutras 32 to 37 of the 11th ^vhanda
should be included in the beginning of the 12th Khanda, or
the Sutras 1 to 10 of the 12th Khanda should be read in
————— » » —
continuation of 11.37-

further, it is to be noted that the 12th Khanda of Bo

pertains to Sodasopacarapuja also (i.e. in addition to Tarpana),
 07

Which fcy, v,K, L.> and LG^ t r e a t separately es th« 13th

fhanda. But when, i n other cases such as i ) the 5th Khande
ol io and My (and ol the printed t e x t si i i ) the 17th ithanda
of Bo, which i s the Idth of My and of the printe^^ t « x t s ,
t h e r e occurs discussion on (two) d i f f e r e n t t o p i c s namely
i ) 5«1-3 nis«ihe in respect cf Dantadhavena. 5.4-9 Snananga-
"tarpana i i ) 17«1-5 bhojana nantara-acaffiana, 3 - 16
tambulabfaaksana 24 Sayam-saadhya. 25-29 Sayane*
I t does not seeffl therefore iaproper if Bo has t r e a t e d
Tarpana and Sodasopacarapuja in one and the same Khande«

Hence, I prefer to reed the Sutras 11.32-37 i n the

beginning of t h e I2th Khenda of Bo.

I n s p i t e of such a disorder of matter (in regard to

1 erpana) Bo seeois to present l e s s cf d i s o r d e r than other Kss.

b) Portions added a t the ena of Eo end Ky :

Both Bo and Ky add a t the end some portions which

d i f f e r from each o t h e r . Bo adds 4 verses which in g ^ i e r a l

about t h e pitrtarpansu , Vaisvadeve, Upasthana

^^^ EalikarEaan, while My lays down the i n i t i a l words i n
a reverse order of a i l the Khandas in i t ; t h a t i s t o say;

% ^ %^fn' (1 ^' 1) , v.^Itp-^^%?|c1H=^ ( 1 7 . 1 ) , jjp, ^j^^-,^gA|^^^j

fr^r ^S^HITT (16.1) e t c . uptc (1.1) - t h i s i s a kind of
suffiffiing up of the e n t i r e t e x t u a l matter.
 o
98

III. Relation of the HGS (1.1) with the GAS

The HG^ (Prasna 1, Patala 1) exhibits striking

similarity with the GA3. The contents of both the works
are fully (or nearly] identical; though they differ in
respect of only some ainor constructions. Thus :
The GAS (1.1-2)

The HOi (1.1.1)

m m 3r^rTr=»jrn?<m~^arpi: 1 STT^^TT-^

a) There is one important difference between these two texts

and that is very significant. In the procedure of the ritual
of Samdhyopasana, the GAS prescribes the ^^a^ntra (for the
upasthana 'worship' of god Surya) :

whereas the HG^ (11th Khanda) prescribes some different

Kantras for the same purpose, thus :

clef: ^4giTrpftcT -
 9

The p r i n t e d t e x t s v.i and L.S p r e s c r i b e t h e Mantra

^f^ ^ - fdi'fctI =*><•' a s Bo and My have done. Therefore, one
can assurae t h a t t h e GAo ( i . e . Eo, My, V.M, and L.aj
represents the Saiuavedic t r a d i t i o n v i c e v e r s a t h e HOi
p o i n t s t o t h e Yajurvedic t r a d i t i o n .

I t i s t o be n o t e d t h a t t h e work Acarendu also

p r e s c r i b e s (with some d i f f e r e n t r e a d i n g s ) the 1^antra
*^ff^ ^ _ _ •ferr^* t v d c e i n t h e c o n t e x t of S u r y a r c a n a v i d h i
I t r e a d s a t t h e f i r s t mention srsfcJn" wf\T tjv^sjgrc i n s t e a d of
^ "^TW^ f^^r^ ^^^ 3^ ^ ^ e second mention g^;gr^
^or »fTsnrtr ^^^ = ( ^ S " ^ cT for f^S^RT.

This work seems to follov^ t h e t r a d i t i o n s cl the

school of Asvalayane since the author r e f e r s t o Isvslayana
more pessivn and though he quotes t h e views of other
a u t h o r i t i e s he e s p e c i a l l y p r e s c r i b e s a t p l a c e s what +156
Isvalayanas should^ perform, i n t h e manner : v3rr^y^'42f^c4^i^

arrM^^j 4^Hi HI m M ^m^ (p.7^).

12, Acarendu of Tryambaka Mate by H.H.Apte -^ "^ ^

No 5S, Poona 1909, p 117
 loo

It is difficult to ascertain whether Gautama-

Samavedins have borrowed this Mantra from the Asvaleyanas-
or vice-versa the followers of the Asvalayana have adopted
it from some Sajnavedic tradition, or it could be equally
well possible that both the Samavedins and the Bgvedins
might have borrowed it from sons common source* let one
could consider this as an indication of s<»ie relation
obtaining between the Rgvedins and the Samavedins.

b) References to the views of other Authorities in the GAS

and in the HG^ (1.1) :
The GAS quotes only once the view of some other
te&chers, whereas the HGS' refers to the views of other
teachers at three places, viz. :

" w ^^^ni f ^ c ^ it !< it

Both t h e GAS and the hOi mention i n t h e r i t e of Pontadhavana
(Khanda 4) that i f one brushes o n e ' s t e e t h facing towards
the n o r t h , one becomes a bhosin •enjoyer (of p l e a s u r e ) ' ,
but the same would r e s u l t i n t o the aestruction of t h e
13
cattle - such i s t h e view of some.

13* I could not t r a c e t h i s view i n the a v a i l a b l e

Ahnika-literature.
 101

The tioi alone, in the context of Yajnopavltalakaana

(Khanda 7), mentions that, a householder and the hermits
(should wear) two (sacred threads) and an additional third
as an upper-garment (should be worn), if one does not wear
an upper garment. However, the ^atis 'ascetics* should
wear only one (sacred thread); such is the view of some.

It is difficult to say whether the author of the HGi>

understands the words aranyavasin and yati as synonyms,
since the difference of opinion could be reasonably stated
only if one understood them as synonyms. Tiiat is to say,
the author of the Hoi prescribes that an aranyavasin i.e.
a yati should wear two (even three sacred threads) if he
does not wear an upper garment.

In the case of the GAS (7»14-15), it seems that the

author of the GAS does not treat the words aranyavasin
and yati as synonyms, since he just prescribes that
'the yatis should wear only one (sacred thread).

The HG^ alone quotes this as the view of some in the context
of Tairpana (HG:^ - Khanda 11) of deities, sages ana manes
which is to be performed after having performed Brahmayajna.
 lr2

In respect of this Tarpana it states that : deities

deserve to be offered one udakanjali 'two handfuls of
water* each, sanakas etc. two each, however pitrs 'manes*
deserve three udakan.1alis each. Then it quotes the view
that 'however, the female (ancestors) should be (gratified
by means of) one udakan.iali each .., such is the view of
some *

The difference of opinions could be explained thus :

if one understands that the word pltarah 'manes* includes
female ancestors too, then they also deserve to be offered
three udakanjails each, this can be said to be the view
of the author of HG^. As against this, according to some,
* female ancestors dese.ve only one udakanjali'(and not three)
That is to say : female ancestors should not be understood
as Included among the Pitrs*

In the case of the GAS 11.35-37,

fUdiV^'H^P"^ M \*\ ii

the author seems clearly to differenciate female ancestors

from pltarah 'manes', since it just prescribes in 11.36
'And female (ancestors) deserve to be offered one udakanjali
each.' By the word striyah 'female ancestors' one has to
understand that bhagini 'sister', snusa 'daughter-in-law' etc.
 Irs

are meant here, since the authors of the GA3 as well as

of the HCi both prescribe further that (11.37) 'in the
case of matrs (like mother, grand-mother, great grand-
mother etc.) one should offer the seme number of
udakan.1alis (i.e. 3) as one offers to the Pitrs ( i.e.
to father, grand-father etc.)

In both the cases about the number of the sacred-threads

and of the udakan.jalis. one notices that the GA3 does
not ascribe these viev^s to anybody else, as the HG^ has
done. This leads one to doubt whether the HOi, while
quoting these two views as of some (others), mean to refer
to Gautama?

IV The place of the GAS in the Ahnika-literature :

/

One notices that the sources of information on

ahnika-rites are : various Uharmaiutras, almost every
Smrti and numerous Puranas which discuss the ahnika-rites
in details; but ao not however, ^.escribe them (i.e.
ahnika-rites) in a separate chapter, £,nd in any proper
serial order. They contain only scattered references to
some of the ahnika-rites.
a)
1) i) The Gautama-pharma-Sutra
It states the rite of &auca in the ^utras : -

14« Gautama Dharma Sutra with Maskari ^ a s y a ed.

Veda friitra, Delhi 1969.
 lr4

(1.37)
W^^ ^:^r m- "^rwn-x^ n

(9.15)

15
ii) The Bodhayana-bharma-Sutra :
I t reads the r i t e of acamena 'sipping water* in
the Sutras 1.5.9-23 and omits the r i t e of snana
•bath' (which normally COBMS a f t e r acamana
among the a h n i k a - r i t e s ) i t s t a t e s the r i t e of
samdhyopasana ' t w i l i g h t devotion' i n the
Sutras 2.4.1-13.

2} The Yajnavalkya-Smrti :
I t s t a t e s in i t s f i r s t Adhyaya, c a l l e d Acaradhyaya.
some oi t n e a h n i k a - r i t e s with the heading
grhasthadhanaa «s follows :
a t i t h y a ' h o s p i t a l i t y ' and tarpana ' g r a t i x i c a t i o n of
d e i t i e s , sages and manes' in verses 97-102
purvabhojaniyah 'who should be fed f i r s t '
(by the householder) in verse 105,

15. Bodhayana- Dharma - Sutra with t h e conaientary of

Govindaawamin, ed. i.srinivasacharya,
Bibliotheca Sanskrita No.34, i^i^sore, 1907.

16. Yajnavalkya-Smrti
II — • M l l l — ^ . ^ W ^ — . a ^ — » Mill » • . — ^
with the comraaitary Mtaksara
* •!• •! I • l»»Mi —
of

Vijnaneswara ed. Narayana F{am Acharya,

^4imayaSagar i-ress, loinb8y,1949
 Irs
pratahamarana 'reciting stotras prayers in t h e
early morning* i n verse 115

- 17
3) The Markandeya Puz'ana
I t s t a t e s in i t s 29th Adhyaya about the a h n i k a - r i t e s :
tarpana. atithva. Vaisvadeva^
i n the 30th Adhyaya, i t s t a t e s the paiicaya.inas
•the five d a i l y s a c r i f i c e s * and in the 34th Adhyaya
verses 17-50 about a h n i k a - r i t e s in general.

h) Further t h e ahniksL-rites are s t a t e d in the d i f f e r e n t

works such as :

1) Ahnika-kanda t h e 2nd p a r t of 'dmrticandrika* of

Devana Bhatta ed. L.^rinivasacharya, Mysore5l9l4

2) Ahnika-prakasa, a p a r t of 'Viramitirodaya* of Mitramisra

ed. ..N.Sharma, Chowkhamba Sanskrit S e r i e s No. 147,
^ n a r a s , 1913.

3) Ahnika-kanda a part of 'Smrtimuktaphala * of Vidyanatha

Diksita, ed. J.R.Gharpure, Pombay^193S-

4) Ahnika-tattva a part of *Smrtitattva* of Raghunandana ^

ed. Jivananda

5) Smrtyarthasara of ^ridhara, AS3 No.70 , Poona^

states ahnika-rites on pp 1d-44

17. Markandeya-Purana ed. K.K.BanerJea,

Bibliotheca Indica 29, Calcutta ld62
 106

6) Madanaparijata of Madanapala and Visveswarabhatta

ed. Madhusudana, Bibliotheca Indica, No.114.6
Calcuttarl6d7, states ahnika-riteo on pp.44-343-

7) Nltyacarapradipa of I^rsliJia Vajapeyi, ed.

V.V.Bhattacarya, Bibliotheca Indica Ko 160,
Calcutta,1907, states ahnlka-rites on pp.252-512, etc.

These works treat ahnika as a separate topic of

discussion and, accordingly, in a separate chapter named
as Ahnika-prakasa, Ahnika-tattva etc. These treatises
provide the information about the ahnika-rites in their
serial order and in a syst^natic manner. However, they add
hardly anything new on the topic of ahnika. since what
they present is nothing but the collection of the views of
various Dharmasutrakaras and Smrtikaraa and also the
views expressed in the Puranas.

C) Then there are a few works such as :

1) Ihnikasutravalih (srisuklayajurvediyamadhyandina-
va.iasaneyinamj of 14. V.Purandare, ed. T.G.Gujar,
NirnayaSagar Press, Bombay, 195^.

2) Hiranyakesyahnikam-acarabhusana of Tryambak Oak^

puW,:,Wf.by H.K.Apte, A33 Ko 57, Poona5l908.

3) Samavede Kauthumi sakhahnika of J.B.^ukla,

published by Oza V.G. and Cza P.G., Junagarh,1^2.
 1:7

4) Chandogahnika of M.^i.Dattopadhyaya;. ed. Pandit

Mukunda-iabakai, NimayaSagar Press,Bombay, 1930.

5)Samavedlyahnika of .aivarava, ed. Durgadatta

Tripathi, Benaras , 1940.

6) Ihnikakanaasutravalih (iuklayajurvedinam) ed.

Pandit Shivadatta Sharma, Published by Gaagavishnu
Shrikrishnadas, Eoflibay.195^.

7) Acarendu of Tryambaka M t e , ed. H.N.Apte,

ASS No 5^, Poona 1909 .

Such texts describe the ahnika-rites for the followers

of their respective schools. These works are of comparatively!
<;iate dates since :
\ . . . .

A) a majority of such works prescribe the pancayatanapu:1a

'the worship of five deities according to the
tradition of one's own se t or caste.*
e.g. 1) Samavede Kauthumasakhahnika - on pp.125-129
discusses the pancayatanapuja«
2) Hiranyakesyahnika-acarabhusana also states it
on pp,2d-30

b) Moat of these texts emphatically stress either on the

worship of god iiva or oi Visnu according to the
current trend of worship in their time.

e.g. Samavede Kauthiaaasakhahnika mentions hov; the

worship of god Siva is necessary.
 l;:8

3 ^ ^ jrrfcf Hi+iH^ ^icii g ^ it

The pancayatanapuja or the worship of ^iva/Visnu

points to a period of later developitient in the
history of religion. Hence these works prove to be
of late origin.

The work GAS, as compared with all the works (which

discuss the ahnikas), exhibits an altogether different
character.
i) The GAS discusses the ahnika-rites neither in the
form of scattered references nor in a disorderly
fasion, or cursorily ; hence it is a work different
from the JL)ha23iisiutras, Smrtis and Puranas.

ii) The GAS does not provide information on the ahnika-

rites in the form of compilations of the views of
various authorities, therefore it is differait from
they works IjJce—tke jhnika-prakasa etc.

iiijThe GAS discusses only the topic of ahnikas and in

quite proper order of these rites, like the texts of
the Chandogahnika. Hiranvakesvahnika etc. However,
the GAS differs from them in many respects :

a) It does not state paiMp>atanapuja,

V
 i;9
b) It does not stress emphatically either on ^ivapu.ja
or on Visnupu.ia. The GAS occasionally prescribes
the worship of both of these gods {^iva, as well
as of Visnu).

|-^: ^ ¥r4r I) (13.4)

13.3 states about the worship of iiva, while
13.4 prescribes the worship of Visnu.

l5i>iT miC\ l A ^ I MmLfi"<^ii • Mri y<r^^i-»M>^it:

^ g ^ f T f i l s ^ HHS^^ n (12,12)
It is specifically to be noted that, here the
GA3 prescribes : 'One should by means of the/^
16 upacaras worship one^s desirei deity - /
»Istadeva'.

c) The GAS does not refer to the other authorities and to

their views, as the works like Chandogahnika.
Ahnikakarmasutravali etc. have done. The text
Chandogahnika quotes authorities such as Kanu,
Yajnavalkya, Atri, Angirasa, Vasisthe and Gautaina also,
e.g. 1 ) Cn p. 13 :
 110

2) Cn p. 55

AhnlkakamasutraYali on p. 56

Thus the GAS clearly seems to be of independwit

character and jmit*
auite e a r l i e r than these vroxics*

Y) About the authorship of the work iGj'ii)

a) iiince all the Mss and the printed works invariably

ascribe the text to Gautama, it can be regarded that
Gautama is the author of this work. Yet it should be borne
in the mind that what^^s_before us are different copies of
(or, coiupilations ftxm) a certain (presumed) original
work of Gautama i'which'? and 'when'? cannot be
ascertained ). These copies Gxay have been prepared by some
people who belonged to aifferent regions anu aifferent
perious. The information recoraea in the colophons of kss
BC and Ky corroborates this statement thus :

Colophon in Bo :
 Ill
Colophon infriy:

In the case of Bo, one notices that it was copied

in Sarvari Samvatsara, i.e. Saka 1702 (i.e. in 17^0 A.D,)
by some Yajneswara Diksita, who does not state the place
of his residence.

The colophon of Ky inforras precisi^ly about the

Parthiva Samvatsara and the eleventh day of the bright
fortnight of the (Madhava, i.e.) Vaisakha aionth, yet it
does not specifically mention the .iaka. In the list of
the 60 Samvatsaras , which form one circle of 60 years ,
Parthiva occurs oxi niamber 19- Today the current 57 th
Samvatsara is known as the Hudhirodgari. but this does
not help to ascertain the date of this ks, since it is
difficult to know of which circle Parthiva in this Ms is
mentioned. j.t is possible however, to coiijecture that
th
the work belongs to the Jj6_^_Century A- . , (approximately
1725 A-i^. ) I as tiie name -tai-4aji KhGi.do points to the
late period in i^^ara^i^ History -.e. when the l^aretl a
held povver or an joyed popularity affiongst the resid^rrts of
kysors. The copyist of this ks is some person named GO;ala,
and he appears to be a dependent of some Ra. aji Khando ,
staying at KahTsura (Kysor? ? ) , tids leads one to essuRie
that i y may represent a southern recension of the original
text.
 112

b) whether there is a single author of the

Gautama-Dharma-Sutra and of the Gauteina-Ahnika-Sutra.

In order to answer this question one has first

to compare the passages from these two works :
The GDS itself discusses sc»ie of the ahnika-rites
(which occur in the GA3] namely : the rites of acamana
(1.3^-43), sauca (I.4O-5O, 9.13-15) end of
samdhyopasana (2.16-16).

i) One can compare the rite of acamana in the GD3

(I.3S-43) and in the GAS (3.14 13-22) thus :
The GuS (1.3^-43) reads :

f5: trft^F^JTrcf^ i I ?. ^^ 11

and the GA3 3.1-4, 13-22 :

r;
 113

^A-^-xH- wr^gEpFg^^ II \\ II
3i|3{i?-ci^ i4\ =rrf^ II ?^ II
ai^iP^'iEaRrwfr ^^r 11 ?v3 M
«T*% ^?|^-ST=n"f^r«rr\ 11 x^ 11
aj^r>?^^^i^3prwfr ^ni'qH^ 11?^ it
c^sTT a ^ ^jqt^ II ^o II
f?^i: W^<!| ^lifcrfH: - P ^ ^ I IR n I

ai^-j^c-Mlli^i ^ ^ I I HH
' II

Similarities
The GDv 1.3^-43 prescribes acamana not for a
Brahmana or a householder or a Brahmacarin alone,
it states this in general, ior all :
ci Maskari-Bhagyfa on 1,42

'thus it can be regarciea a3 (the rite of) acamana for

Ksctriya and a Vaisya also, since no particular
mention is made'.

The GAS 3«1-4, 13#22 also prescribe acamana

for the Dvijas, i.e. the Traivarnikas :

cf. 3.23 : f^. i^fx^m-v^m.'i^ I

• (After sipping in this manner), the Dvijas can

acquire purity*.
 114

Differences

1) The GDS (1.3^) states that one should wash one»s

hands upto the wrist, then silently three of four
times one shoula sip water that reaches one's heart.
But the GAiJ does not prescribe this.

2) The GD3 (1.41) prescribes that one shoula after sipping

water, touch the cavities in the head only, whereas
the GAS (3«20-22) adds that one should touch the
navel, the heart and the two shoulders also.

3) The GAS (3•3-4) mentions that, while standing or

bending down, one should not sip the water, further
one should sip it slowly be means of the Brahma^^tirtha.

4J The GAS (S.lS) adds that, after sipping water, one

should twice wipe (one's lips) by means of the
angusthamula 'root of the thumb' and once touch the
mouth by means of pradesinyadi tisrbhih 'three fingers
beginning with the indicating finger,' this seems to be
an ad ition to the prescription of the Gu3.

lS. It is difficult to say, which part of the right hand

is meant by the author of this work as the Brahma-tirtha,
since there are differences as regards the parts
ana their names,
See history of Dharmasastra P.V.Kane, Vol.11,
it.I, p 652 and p 3I6 - i4nf^no-750.
 115

5) The GAS (3.14) prescribes that, holding half of the

water, one ahoulci sprinkle it (around oneself), with
the right hand and should sprinkle the head and the
feet with the left hand, the GD3 does not mark such
difference between the left and the right hand.

6) The Gv3 (1.43) prescribes that after sleeping, eating

and sneezing one should sip again, though one may have
done so before; the GAS does not prescribe this.

ii] Further the GDS 5.26 reads :

and the GAS 15.4-5 reads :

The GDS (5.26) states the purvabhojaniyah 'whom

the householder should feed first'; it includes in their
list, the elders, the guests and the servants, l.hereas the
GAS 15.4-5 mentions them in the list of posyavarga 'in
the company of whom the householder should support with
nourishment'. This points to the different opinions
expressed in these two works. The idea or discussion
on the posyavarga occurs in the works like Daksa-Smrti(2-3g)
 IIB

Laghu Asvalayana Smrti (1.15i«.J and Madanaparijata (p,112)

etc. which are no doubt later than the GuS. Therefore,
it is clear that the extsBit Kss of the GAS which refer
./
^° poayavarga also present a definitely later work i.e. U'

later than the QD3 which rftfer to jt>S3yavarg.a,

Thus the GDt3 and the GAS differ in respect of the

ritu^istic details, viev.s and of date This leads,
therefore, to doubt about the identity of the author
(Gautama) of both the works.

c) Further, regarding the issue of identity of the

author of the GLJS and the GAS, another phenomenon
should be worth noting :
The texts Ahnikaprakasa, the Ahnikakanda (and
others like Ohandogahnika, Madanaparijata.
Smrticandrika^Nityacarapradipa etc.) quote the views
of Gautama as also of other 04 thorities. Among the
several views of Gautama quoted therein, a number of
them can be noted as occumng in the GDS, e.g.
1) The Ahnikaprakasa (p 4^) reads : ^^^^ ^ ^u^^.

tt^ ^ I which is GDS 1.4^-49

''^' Smrtinam Samuccayah '^. V.G.Apte, ASS No 4o,Poona,1929

pp 72-S4, contain Dakga-Smrti, and pp 142-1^1 contain
Laghu Asvalayana Smrti.
 117

2) The Ahnikakanda of the Smrtimuktaphala p.215 reads

which is QDS 1.34 .

However, there still remain some references which

are not traceable in the GuS. This creates a problem -
l&ho is this Gautama then? Whether he is by any chance
the so-called Vrddha-Gautama? But, in the Vrddha-Gautaflia4
Samhita also, these references are not traceable. Now,
while tracing the origin of them, I came to notice that
following verses (ascribed to Gautama and) quoted in the i
Ahnikakanda exhibit great similarity with some portions
of the GAS :

i) The text of Ahnikakanda (of the Smrtimuktaphala)

p.221 and the text of Ahnikaprakasa p 4^3 read
in the context of acamana :

and the GAS 17.3-4 read :

ii) The Ahnikakanda p.342 reeds in the context

of aksama!a and japa :
 118

and the GAS 11,18-26 read

1 i ?^

^•n^!;2^I»T^ 11 V-:

ii Ro

Mpi\$.: <^5il4\ a ^t
TT'fnt: ^Vfl: 11 ^=?

%T"^i4^M, i t '\l

3R^ H M T * ^ I I RH

R\ n /

This n a t u r a l l y (^origins ces V^oubt tiiat t h e r e may be

some Gautama other~~~than the author of t h e GDo
who was t h e r uthor of t h i s GAS. But t h e r e are
references t o the views of Gautama t h a t are not traceable
even i n the GA3, t h i s leads one t o conjecture that l~
the word »Gautama* might refer t o some age-old
a u t h o r i t y of t h e school, t o whom d i f f e r e n t authors
and followers ascribe their accepted practices.
 119

Untraced references to the views o£ Gautama which

pertain to ahnikas and occur in the following texts :
Ahnikakanda :

b) p, 261 {WM»^V.\) %<F?: -

"nnrff tr^drS^i: ^HViiHru f ^ ^ R i ^ ^{q=i^,

1 ? ^ ^ f^r-^ir ?Nfr a r ^ f=n>-cFrc5 >^^ 11 ...

 120

e) p . 343 i^*) '^^' "

^FI^S^T r W t " $T^icT vrlU^^H'i ^IMHI I

3?g7j6^ "f^=Tr Miliar fci df^th^^ » 1 ^ ^ I i

I t f^rfcT 11

f) p-431 -

^ ^ fHH?^J X J T ^ c^Mc^K'-H^I-^HH^ I I
(The t e x t Acarendu p.326 also quotes this
view of Gautama )

g) p-436 - (*72?!% ^ ^ ' ^ - ^ r a r r f ^ ) -^rrc!^:

h) p,445 (3Fn=2rr^>ni^) %^^:

smprnrr^ ^sjs^: l ^ r f i irpT%- <w>^ i
 ' J I

i) P-453 {H!?fOirH^K\ ) %c?*T:

On page 450, t h i s work r e f e r s t o a view

of Vrddha Gautama, but t h i s i s not traced
in the a v a i l a b l e Vrddha Gautama-3amhita«

Chandogahnika

a) p-49-50 (^^^U^IM; ) h ^iH+^'Uj^

s f r ^ i w =rrfcrfeRwr??i%' art «^ifp% 1

 122

Ahnikakanda (of the Smrticandrika)

b) p.490

Ahnikaprakasa

P. 4^3

p ^ - m- t^VFT^t^ yc^MI MM^II f^l-^ *|^ I

Acerendu

aj p . 61

b) p. 273

(flfc^^nrw ^Ri"u «= fef: ) %cR:

 123

Such references to the views of Gautama untraced

in any extant texts indicate that, at least at the time
of the authors of these works, there may have been scMse
work/works like a Gautama-Smrti etc. Further, the
contexts and the contents of these references and particularly
the mention *Iti Gautama Smaranat* in the Ahnikakanda
also, create the same impression, viz. that there
could have been various works of xiifferent Gautamas,
descendants of thc^ge-old sage Gautama.

VI Ithether the GAS can be treated as the GGS ?

Now the question, which remains to be discussed

about the GAii, is : whether it is a ' Gautam-Grhya~Sutra *
20
as H.D.Vetj^ankar has conjec^tured^ Velankar»s conjecture
seems to get some support from the title * Gautama-grhya-
Sutram* in My and its Nandinagari versions, as noted by
the compilers of the Descriptive Catalogue of Sanskrit
Manuscripts, C.R.I. Mysore, Vol.11, 197^. It is difficult,
however, to reckon this work as the Gautama-Grhya-Sutra
for the following reason^i :

1) If one examines the available Grhya-Sutras, one

notices then, that except the Agnivesya - Grfaya-

20. In his Descriptive Catalogue of Sanskrit and

Prakrta Mss, Volj^I, p 204, under the
description of Ms • Mo- 651 .
 1Z4
21
j u t r a (AgfiS^ and the Jalralni~Grhy6~^utra (JGo j >
fliOst of them do not a i s c u s a any oi t h e a h n l k a - r l t e s * /
I h s A^Z'J i n c l u d e s in i t s text ti:e ^hnlKH-ritaa
namely t h e r i t e o l scaiLana (pp 93-94) i of bhojana
(pp 1G2-1U4) ana t h a t of say&n^. ( p-lC'4).

out one cannot overlook t h e f t c t t h a t t h e cr;,;. o s x t i o n

Oi t h e AgG^ i s a a s i g n e a Ly s c h o l a r ^ t o t h e I t t e r stnj-pi of \
the autra-period* Thus .^m Gopal has s t a t e d in the
^ 22
*India oi Vedic Kfalp^sutrc 3 ' ( p . ^ 4 )

"The V a r . : i . 5 . , t h e v i r . G . o . , t h e ITfcikh. v . . . . , t h e Vaikh.G.S,

t h e Vaikh.uf.o., t h e Agni.G,^. and t h e Vi.iJ«.j.
a r e undoubtedly t h e l a t e s t a u t r a s , and t h e
d a t e of t h e i r composition d e f i n i t e l y falls
o u t s i d e t h a t period which i s g e n e r a l l y known a s
t h e S u t r a p e r i o d of Vedic L i t e r a t u r e " .

The JOS p r e s c r i b e s one of t h e a h n i k a - r i t e s (Khanda 131

pp 13-14} namely t h e Samahyopasana. But i t considerably
d i l f e r a from t h a t of t h e one s t a t e d i n t h e GAL> (IO.9-18),
The G<»-> p r e s c r i b e s s i^ifeuhyahna-oamdhya, and
discusses the definition of samdhya and t h e p r a d a t i o n s

21. '^f.nlvesya Orx-ya ;;^utr., P J . '.-..-vi ./r^rraci, ''r-'Vi-ncore,1940.

22. I n d i a of Vedic K a l p a s u t r a s , d&m Gopal, D e l h i , 19J>9.

 125

like uttama. madhyama and aahama, which the JG3 (1.13)

does not state.

\ /
Therefore, it may not be wrong to say that the
Grhya^utras do not discuss the ahnika-rites. Hence, in
the case of the GA3-^"wIllch prescribes ahnikas (and only
ahnikas), it i^sheerly difficult to consider it as a
GrfayaSutra which covers jf&ri^ae domestic—rlfefis__and__
ceremonies.

One might yet ask a question ^can the GAS be treated

as a section of tlie GGS ?» In answer to this question it
may be stated that the ahnikas to be performed by the
house-holders can be regarded as the (preliminary) section
of the Grhya-ritual. Hence the GA3 which prescribes
ahnikas for house-holders can be consequently considered
as a p,art of the GGS. But, while considering in that way,
one should not overlook other assumptions implied thereby viz.
1) The text of the GGS, including the portion of the
ahnikas has to be reckoned of quite a late date
as of the AgGi.

But, in fact there is not available any I'ianuscript

of the GGS, though there occur several references to certain
views of Gautama regarding various grhya-rites as would
point to the existence of a GGS or at least, some work on
the Grhya-traditions of Gautama.
 l:."6

All t h i s leads one t o assume t h a t , since there i s \

a GAiJ, t h e r e f o r e t h e r e must have existed _a^ GGo .—Eow^Ysr,
t h a t viould be preposterous. A GGS, which would, l i k e AgGS,
include a GAS, vvould c e r t a i n l y be of a l a t e d a t ^ a n d t h i s
should d e f i n i t e l y go against the o l d e j a u t h o r i t i e s ' citations
from the viev,s of an aiic^ient^ teacher of Grhya-ritual c a l l e d
Gautama.

I t should, t h e r e f o r e , be more reasonably held on

the basis of t h e c<x);tents of the GAS t h a t the Mss before
us present a l a t e r t e x t of t h e Ahnika-type called the \
Gautama-Jihnika-Sutra or the Ahnika-Sutra of Gautama.
 127
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 128
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 130

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 138
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 8 141

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 142

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 145
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 146

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 ^^ 147

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 148
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 149

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11

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 150

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 151

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 152
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 153

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 154

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,fTft^ II ^41HI^I^ RW '/

GAUTAKA GKHYA PARI^ISTA
 163

GAUTAM/^-GRHYA-PARlil^TA (GGP)

1) Material used for this editiorx :

a) There are dil'lerent versions oi" the work, one with

the title : Gauti^yGrhya-Parisista (GGP) and two others
viz. the Khadira-Grhya-Parisista (KbGP) and the
urahyana-Grhya-Perisista (DGP). The following F S S
of these three are used for preparing this critical
edition of the GGF.
iWir>.

i) e n t i t l e d as t h e aautam.-Grhya-Parisista, available
in the uovemiiient Oriental Manuscript Library of
f^.adras, Hef.No.5033 b as mentioned in t h e Trlennal
Catalogue of -janskrit ^lanuscripts. V o l . ¥ , P t . I , p 69^6
I have used a micro-film of t h i s Ms.

i i ) i n t i t l e d as the Gautame-Grhya-Parisistamt available

in the Oriental Research I n s t i t u t e , Mysore, S e r i a l
f0.4556, ^s Ko 5177/2 as mentioned in t h e
u e s c r i p t i v e Catalogue of Sanskrit Manuscripts. C.R.I.
i^ysore, Vol I I , 197?^, p . 256.
I have v i s i t e d friysore C.H.I, and have studied it
personally.

i i i ) .-.ntitled as the (Khaaira j-Grhya-Parisistam. a v a i l a b l e

in the Adysr Library, ^ladras iief.Ko.(TH 677 Ace Mo
620^7 of the iVs) MO H 29 ^ 209' as mentioned in
A Oatalogue of iafanskrit Manuscripts.Pt 1, 1926, p.59
This was secured, on loan b a s i s , from the Adyar Library.
 164
iv) Entitled as the Khadira-Grhyasutra-i-'arisistam

available in the Orientsil. Research Institute, Mysore,

Serial No.4535, Ms.No. P 1939 as mentioned in the

Descriptive Catalogue of Sanskrit Manuscripts, O.R.I.

Mysore Vol. I I , 197^, p.256

I have visited Mysore O.R.I, and have studied it

personally.

v) j:.ntitled as the Drahyayana-Grhya-Parisista, available

in the Government Oriental ^'^anuscript Library of

Madras, Serial No 9121, M s . No. D 1173 as mentioned

in the Descriptive Catalogue of Sanskrit Manuscripts,

G.O.M.L. Madras,^ Vol. I I , 1905, p.S65

I have - used a xerox-copy of this M s .

b) Description of the Mss.

i) Title Gautamiya-Grhya-Parisista

Folios 41 a - 76 b
Material Palm-leaf

Script Grantha
stze
Lines 11 per page

Letters 4^ per line

Condition Old
Ljctent Complete

Scribe, date In the beginning and at t

one does not get any information about

 1G5

the author and the scribe of the Ms of

this work. The initial pages are in quite
a damaged condition. Hence one has to
follow the title and the remark in the
concerned Cat. of the Mss : * It is a
Gautamlya-Grhya-Parisista. a supplement
to the Grhya-:iutra of Gautama.*

I have abbreviated it as A.

ii) Title GautamA-Grhya-Parisistam

Folios 24-51
l^iaterial Palm-leaf
Script Nandinagari
Size 37 X 3.5 cm
Lines 6 per page
Letters 4d per line
Condition Old
^jctent Incomplete
Scribe, date Neither in the beginning nor at the

end, it provides information about

the author and the scribe of this woric.
Therefore, one has to rest content with
the details given in the concerned Cat.
of kss which names it as above, the
uork oi Gautama.
I have abbreviated it as B.
 166

iii)Title (Khadira) Grhye-'Parisistam

i<olios 1-209
Material Paper
Script Devanagari
Size dmii s i z e note book
Lines 13-15 per page
Letters 23-25 per l i n e
Condition Fair
latent Complete
Versions,
Scribe, date : In the Adyar Library t h e r e are two
Grantha - versions of t h i s woiHc and
a l s o t h i s uevanagari t r a n s c r i p t of
them. I have used t h i s . The Grantha
versions have Acc Nos 675^0, 75234
The work begins with an adoration t o
t h e 3V viz. *0m namah Samavedaya* ,
which assures that the work belongs
t o the i>V. At the top of the very
f i r s t page, one n o t i c e s a remark
{probably added by some o t h e r hand) :
Drahyayana-grhya-parisiatam
on the l a s t page, the t r a n s c r i b e r
writes : V.K. Sarmana l i k h i t a m ,
date 22-10-20.

I have abbreciated i t as C.
 167

iv) Title Khaaira-Grhyaeutra-Pariaistam

i-olios 1-27
Material Palni-leaf
Script Nandlnagarl

^ize 36 X 3»5 cffl

Lines 5 per page

Letters 38 per line

Condition Good

latent Incomplete

Scribe, date In the beginning no information is

given about the scribe,^author of this
work. It breaks off on folio 27, hence
the colophon also is not available.
Therefore one has to follow the details
given in the concerned Cat. of the I-ss
which ascribe the work to Drihyayana.

I have abbreviated it as D.

) Title : Drah^^ayana-Grhya-Parisista
Folios : 1-96
^terial ; Paper
Script : Devanagari
Size : M X ^ 5/«

Lines 14 per page

Letters 27-29 per line
 168

Condition Good

uxtent Goaiplete

Scribe, aate In the G.C.I'i.L. Kairas there are two

Grantha versions of this work end also
a Devanagari transcript. I have used
this. The Grantha-versions are as
follows :
i) R9f.«0.4919 Rhadlra-grhya-parislata
ii) Ref.Ko.D 14720 Drahyayana-grhya-
parisigta
as mentioned in A£ Alphabetical Index
of Sanskrit f'ianuscripts, G.CK.L. Madras,
P t . I , p.185 and 342.
The Va used by me does not provide
any information about scribe ana date.

I have abbreviated it as S.

2; Peculiarities ol the l^ss used for this edition.

a) Orthographical peculiarities
i) Oases of metathesis (both forms are noted in Sanskrit)
A,B,0,D and £ - marataka forffiarakota(2.2.?t)
n&likera for narikela (2,4.4)

iij £ reads r for r

a. —•

grhamandale for grahamandale (2.2.6)

suvrta for suvrata (in the rite of Jaunakasvikara
 169

E anu occasionally C also reads r for r

grahe for grhe (2.2.3J

{There are very few of these as stated above)

b) i) The text is given in a continuous form, i.e.

without its division into Sutras, only C divides
the text occasionally.

ii) The sign of Avagraha is not used in either Ms, e.g.

A - pancamehni for pancame* hni (2.6.1)
B and D- havisongustha for havlso* angustha (2,d,3^)
C - daksinecise for dak sine* mse (1.5.5)
& - anyadesethava for anyadese' thava (2.8.19)

iii) Hiatus is quite frequent in these Mas. In some

cases, it seems to have been retained by the
author for the sake of metre e.g.
sarpebhya brahmane coktva isvaraya tato vadet
(2.10.65 b)
srikamah santikamo va ayuskama visesatah (2.5.1b)

krtanjaliputo bhutva imam mantram udirayet

(2.7.14b)

iv) Generally the pratike of a Mantra consists of

at least two or three words, but here for the
sake of metre it consists of only one word viz.

jataved»8<i Ityuktva yah pavitram t a i t y a p i

( 1.17.19 )
 170

In this case the word yah refers to the Mantra

Yah pavamanih , since there is not a Mantra
with the wording 'yah pavitram te*. Kence,
for tretre's sake pavamanih is omitted.

v) Ungrammatical form is used for the sake of metre -

viz, idant krtam arogi syad apamrtyam jayisyati (2.7.40)

jayisyati is not a correct grammatical form,

it should be jesyati, but metre becomes faulty
if the correct form were used.

vi) Scribal errors

B ~ eayatresu for gatresu (1.3.10)
b
mrdva for mrc^may^( 1. H . 2)

0 - vararoiiena for varahena (1.3«^)

mu4yi for mrrjiyniv^dK (1.14*2)
saaukam for saaulakam (1.24*7)

K - parimrsyati for p a r i m r s a t i (1.2*11)

B.C.iJ.ii. - caturcaa for caturrcam (1.22.2)

vii) Use of wrong forms :

^ " ^ ^ ^ ^^^ s t r n a t i (1.6.10) ( t h i s brings
unwanted meaning).

B,D - bhaamain for bhasma (1.5*3)

aadrsim vadhum for sadrsi vadhuh (1.24*5)
 171

A,B,U - ghrtodanam for ghrtaudanam

gulodanarii for gulaudanam (2,2.22)
citrouanfaia for citraudanasi

3) About the presentation of the critical text of the GGP.

a) mostly the kss read the i&etter in a continuous form

i.e. without dividing it into butras. Therefore,
I have divided the rites into several parts or Sutras
accoraing to the 'Unit of thought' and have
numbered theiu.

b) The no.s mentioned at the end of the Khandas are given

as strictly following the numbers given to the Khandas
in Ma ^ e.g. , , f^yf^ p^xj. ^^^. ^ ,

c) Vvhenever the Mantras occur in the text, next to them

is mentioned their reference in brackets. The Mantras
are referred first to the .^V ana then to the SRE, RV,
T^, TB etc.
hile referring to the Mantras to the 3V,
I have followed the 'Samaveda-Samhita * edited by
Li.u.Satavaleksr (Svadhyayamandal*, Paradi)

a; The text prescribes several Samans 'Chants' either by

referring to the Yonimantras or to the technical names
of the Samans. In the case of such Yonimantras their
references to the bV are also mentioned in brackets
next to them.
 172

e) k'here the t«xt prescribes a group verses by referring

to their initial verse, I have indicated the no.s of
the verses in & rectangular bracket ianedlatelx after
the pratlka of the first verse of that group.

f) In Mss A to fi, hiatus is so frequent, that X have

retained It in aany (i.e. nost of the) eases In the
erltieal Text, with a view to pointing out to it as
the peculiarity of these Mss.

g) Rectangular brackets are used in the critical text

to indicate the wording supplied for the laaprovenent
of readings.

hi i«ihenever the wording is obscure, better wording is

suggested alongwlth a questicm Bark preceding It,
e.g. ( ? ), or only with a question aark in
the brackets.

1) Three signs of plus ( i.e. t^ • • ) are used to indicate

a gap in the Mss whose length cannot be ascertained.

J) In the case of the rites which are available in certain

printed texts and which are used for collation,
reference to the printed Texts is made in the beginning of
the critical apparatus (given at the end of every page).
INTRODUCTION
 173

Introduction

I The Prapathaka and Khanda division :

a) First Prapathaka :

All the Kss, except u are divided into two ; rapathakas,

and further each Prapathaka is divided into several
Khandas. The 1®^ Prapathaka in each of the I ss A, C
and E contains same number of Khandas, viz.2$, whereas
'^^ Prapathaka of B contains 36 Khandas, it includes
17 rites, which occur in the 2^^^ Prapathaka of A and
at the same time omits some 6 rites which are described
in the 1^^ Prapathaka of A. In the case of some of
these 17 rites, L seems to edd thetn in its 1®^ Prapathaka
since their contents appear to be the same with some rites
of the 1®^ Prapathaka, viz.:

1) The rites of Udakasanti (1.l6 and 2.5} are stated

in B one after the other.
2) The rites of RtudoseDanuttasanti and Prathamartavakannan
« — I — — ^ < m •• pllli.—•—I I •mm • ••••> IIIIBMMai MI M I W i M ^ M i W M — W I ^ I ^ M W — ^ • • > I — M I I W I

(1.17 and 2.7) are stated in B, one after the other.

3) The rite of Parjanyesukta (1.22) in B is followed
by three more rites vshich also pertain to rain, viz.
the rites of ialihotravrstikarma (2.22) ,
I. • « - ' '

Karmavrsti (2.23) and Parjanyahoma (2,24)

4i After the rite of Setabhiseka (1.21) are stated
the rites ^'.rty'^njayahoma(2.7) and Ayuayahoma(2.9)
 174

D contains only 1^ rit«?s among which there are two

Udakasanti rites (1.16 and 2.5) end Rtudosapanuttasanti
and Prathaman avakannan (1.17 and 2.6) and the rites of
Satabhiseka and Mrtyunjayahoma (1.21 and 2.7) are
stated quite in same manner as in B.

Besides E and I) both omit the title Vratalopa -

-prayascitta (of 1.^) &nd prescribe it in continuation
of the rite of samdhyopasana (1. 7 ) , that is to say :
they do not treat the Vratalopaprayascitta as a separate
rite, they consider it to be a part of the rite of
aamdhyopasana (1.7) The rite of Vratalopaprayaacitta
prescribes atonments for one's failure in the observance
of Samdhya. Thus B and D seem to have closer affinity
between them.

b) Second Prapathaka :

The 2^^ Prapathaka of A contains 3^ Khandas, whereas

that of B contains 11 Khandas that of C 24 Khandas and
that of \!> 23 Khandas. in C some 9 Khandas are adued at
the end of 2nd Praoathaka: these one finds in 2"^
• •••111 *•••!• • mmm^-mmfam^ '

Prapathaka of only A.

As regards the order of rites in the 2^^^*^ Prapathaka

of A,B,C,i one notices that /, and C follow quite the
same order, they differ a little though e.g. in C
the rites {^ to 11 are : Ayusyahoma, Nakgatrahoma,
 175

Prayascitta and liraheircana, whereas in A their order

is : Fravascitta. Ayusyaho/na, Graharcana and Aghamargena.
It is to be noticed that A omits Naksatrahoma and adds
A|rhamftr3ana instead but alter Graharcana.

c) Auditional rites :

/iS for the additional rites A includes 3 rites

more than other tss, viz.
1. Nandimukliasraddha (2.17)
2. Ayajyayajanaprayascitta (2,37)
3. uhanisthapancakasenti (2.3^)
A prescribes yet further, three rites vvhose
counterparts are available only in B; they are
1 . Aghamarsana (2.11)

2. Krcchravidhi (2.26}
3 . Candrayana (2.27,

C includes only one more rite, namely the

Naksatrahoffiii, which is not prescribed in any other Ws.
.. includes two rites :
1. the prayoga of Agrayana which is reported
after the Vaxaana-Rarika, and
2. the rite of Parjanyakalpa at the end of
its 2"^^ Prapathaka.
 17G

, omits 21 rites of the 2^^*^ Prapathaka of

VIZ.

2.2-6, 1G-11, H , 16-17, 20, 22-23, 25-27,

3 1 , 33, 35 and 37-3?^

II On aoffle p a r t i c u l a r r i t e s in the Mss.

a} About the rites v.hich occur twice :

In these ^^as some rites occur twice, thus :
1) Pratisarabandhavidhi in A and C as 1.13 and 2.4;
and in B 2.5 and 2.6
2) Ankurarpanavidhi in A and C as 1.14 and 2.3 ;
and in E 2.2 and 2.4

3) Idekasantividhi in A and C as 1.16 and 2,5 ;

and in B and U as 1.15 and 1.16
4) Atudosapanuttasanti in A and C as 1.17 and 2.6
and in B and D as 1.15 and 1,16

About these so called repetitions, it h:s to be

observed that :
1) In the case of the two rites of Fratisarabandha.^ one
(i.e. 1.13 of A; is ascribed to jerala and is stated
in prose with the details about the preparation of
Sthandila 'an elevated place* and the Kunibha-sthapana
'placing the jar for purpose of worship* whereas the
other (i.e. 2.4 of A) is ascribed to Gautama and is briefly
stated in Anustup verses. Therefore, these two cannot be
regarded as repeated
 177
2) In the case of two rites of Ankurarpana 1.14 is
prescribes by Varsaganya in prose and quite briefly,
but 2,3 is prescribed by Gautai&a in verse, including
the details about the different types of Ankaras and
the results occuring therefrom. Therefore they too
cannot be said to be repetitions.

3) The case of the two rites of Udakaaanti 1.16 and 2.5

is somewhat different. A and C ascribe both the rites
to Renayani. however B ascribes 1,16 to Narayani and
2.5 to ijatyayani, whereas D ascribes 1.16 to Narayani
and 2.5 to Karayana, Besides.1.16 is in prose in each
of the Kss A,B,C and 0, whereas 2,5 is stated in
verse in all the Mss. In spite of all these differences,
the contents of the two rites are so similar that 2.5
seems to be a metrical recasting of 1.16. There is,
however, only one difference between 1.16 and 2,5 :
the prose passage (1,16) prescribes the Centra :

in full, whereas in metrical passage 2,5, it is given

in the pratika, i.e. in its initial words, and further
it prescribes the recitation of the f^iantra for three times,

(2.5)
 178

All this leads one to doubt, whether B ia right in

>- . 1 . . .
ascribing the metrical passage to Satyayani, a Karikakara
of the krhya-ritual of the Semavedins.

4) Both the rites of Rtudosapanuttasanti 1.17 and 2.6

are in verse and they are ascribed to Gautama by A, B,
C and D. (E does not prescribe this rite). But the
contents of the two rites point to that there is not any
repetition. It is to be noted that 2,6 should properly
be named as Prathamartavakarman and not Rtudosapanutta"
- aanti. In this connection it is worth noting that
thougl:i in the end of 1.16 is prescribed Prathamartava -
- santihoffia, the procedure of this homa differs quite
a lot from that of the Prathamartayakarman in 2.6 .
The hcana of the Prathamartavasanti (1.17.22) prescribes
offerings to several deities and the mixture of fried -
grains and ^ami-leaves besmeared with ghee, is to be

1. In the list of 10 Pravacanakartrs, the mention occurs of

Sati ; iatyayani may be his descendant *Sa^yayana
Grhya-Karika ' is available in manuscript-form in G.O.M.L.
Madras , Ref.No. R 64^(0} and in the Adyar Library,'iQG-26- 24*
I could not consult any hs of this work while preparing
this edition.

2.

^\ P-djiH y^^i r^ ^M mmS^ \\ 1*17.22

 179

given to the woman concerned for eating. But the

Prathamartav^kannan in 2.6 does not prescribe the

offerings to several deities; ana it prescribes that,
the juice of Uttanaparns (ka ?i (certain species of
plant) mixed with milk be given to the woman for eating.
Therefore, 2.6 should be properly named as Prethamarta-
-vakennan. This can be noticed from the text itself.
It reads in the beginning of 2.6 H^TT: W^ Vft^
1!W^ina'wr«'i I and at the end : g«r^Tn^l^^ % T ^ ^ HI f^iHti 2»6'''
Only B entitles it properly as Prathamert&vakarman.

b) The rites with two or three types of

grofeaurq.3 for them :

1} The rite of Brahmaya jna (1.9) :

All Kss prescribe two procedures of BrahmayaJna

under the aescription of but one rite, and surprisingly
both the procedures are escribed by them to Gautama.
The first procedure refers to a rite to be performed
after Pratarhoma, or after Vaisvadeva, whereas the
second refers to one that is to be performed after
sunrise (i.e. udita adity^e). The terpana 'gratification'
of deities, sages and manes is prescribed only in the
first procedure, while the ^ankalpa and the poirtion of
the daily recital is given only in the second procedure.
 180

further, the second procedure gives the Mantra :

In full, whereas the first procedure gives it in a

. 3
brief fona (pratika). Regarding this Mantra, it is
notable that f^^dfa,. ^mu fM* i»®» the first half
of it should be recited at the coffimencement while the
latter half at the end of the rite of Brahmayajna.

After considering the differences between the

two procedures of Brahiaayajna, it appears that the
second procedure seems to be related to the SV, since,
1) it prescribes as the portion of daily recital

which consists in the portion of the Samaganas of

- ' st " "
the Gramagana 1 Saman upto the last Saman
of the Aranyagana.
i i ) i t prescribes the Mantra * f^^f'^ JCPII »i* which
i s from the T a i t t i r l y a recension, therefore,
according to the usual p r a c t i c e , it states this
parasakhiya Mantra in f u l l .

1.9.3
 181

In t h i s connection, i t may be pointed out that

4
according to Dharmaaindhu the followers of the Taittiriya*
^akha repeat t h i s Mantra in the Brahmayajna*

But, the Dharmaaindhu notes further, that,

according to the followers of the Taittiriya-iakha and
of the Vajasaneyi'^amhita. tarpana is not a part of
Brahmayajna« This brings t o one some confusion, since the
second procedure (which otherwise seems to be of the SV)
omits tarpana , which the f i r s t procedure has prescribed.

Apart from a l l t h i s , what one can assume (or what

reveals i t s e l f ) i s the close association of the school of
Gautama with the Taittirlya-^akha of the YV. About the
question *\»hy are both the procedures ascribed to Gautama?^
The possible answer could be that t h i s originates i n the
different versions of the Gautama-Grhya-Parisista.

In connection with t h i s r i t e , there a r i s e s further

a certain problem which i s as follows : All the Mss
s t a t e both the procedures in one continuous form and
invariably read one word ^Prasnabrahmayajnavidhi* at the
end of the f i r s t procedure and in th« beginning o f the

See
4* History of Dharmasastra P.V.Kane, Vol.11,
Pt.I, p 704
 1S2

second, which creates a problem about the syntax and the

me&ning of this word.

syntactical problem - whether one should connect this

word with the first procedure, in the manner - *Iti
Frasnabrahjnayajnavidhih' i.e. the procedure described
so far is known as that of the Prasnabrahmayajna• Or
it should be read in connection with the second procedure,
with an addition of the word atha, thus : ' Atha
Prasnabrahaayajnavidhih* i.e. now (we declare) the
rite of Prasnabrahmayajna. In order to solve this problem,
it is necessary that the meaning of this word should be
known. On inquiry, whether there is some peculiar
tradition of the so-called Prasnabrahmayajnavidhi among
the 3aibavedins, one does not get any such information.
Therefore, it seems that one has only to doubt - ^whether
it should be understood with an emendation as Punah (for
Prasna) Brahmayajnavidhih i.e. •again (we declare)
the other Brahmaya.jna. this of course, in the beginning
of the second procedure But there would still arise
another question : »why do they prescribe a sectmd
procedure?'

2) Ihe rite of Bhasmadharana (1.5) :

C prescribes three types of procedures of the

Bhasmadharana viz. :
 1) for a Brahaacarln 'a c e l e b a t e '
2) for a Brahmacarin •a celebate*
3J i ) for a Brahmacarin *& celebate*
i i ) for a Grhastha •a house-holder'

Though 1 and 2 are for a Brahmacarin, they prescribe

d i f f e r e n t Mantras for example ;

1.5.1 ^EfT^fci ^^^srt (uttering) ' 0 Medhavi» (one

should smear ashes) on o n e ' s
forehead.

1.5.2 5i^iif<9i-^«frfc! c5?5rt (uttering) 'Thou a r t t h e

drop of the Brahman (one should
smear ashes) on o n e ' s forehead.

Further, 2 and 3 ( i ) are a l s o for a Brahmacarin

and p r e s c r i b e the same Mantras, yet they d i f f e r as
regards t h e bodily p a r t s to be smeared with holy ashes
(while u t t e r i n g the same tontra) Ihus :

^•5-2 3?rgfi^Tft1cf = n ^ ( u t t e r i n g ) 'Thou a r t t h e

drop of l i f e ' (one should
smear ashes) on the n a v e l .

1.5.J ( i ) 3nngf4^:gV5fHcr ^ (uttering) 'Thou a r t

t h e drop of l i f e - - -
'on the e a r ' .
 1S4

B, D and . (about A, I am not sure since in its

microfilm I could not make out the keading of this rite)
prescribe the procedures Ko.1 which is for a Brahmscarin
and No.3 ii , which is for a Grhastha, and ascribe
these to Gautama.

C also mentions Gautama as the authority at the

end of 3 ii| which leads one to doubt whether G prescribes
all the procedures after the teachings of Gautama* But,
the difference between the procedures of 1 and 2 and of
2 and 3<-i ranove this doubt. Hence, what B,D and E
prescribe seems more likely to be the procedures laid
down by Gautama*

Considering, this, one can say that perhaps

C might have noted the different traditions as regards
the rite of Bhasmadharana.

3) The rite of Vrsotsarjana (2.14)

Only A and C prescribe it, which comprises of the

two passages; the first states the rite in 3-4 lines,
whereas the second one supplies all the details about the
offerings, and the adorning of the young calf etc. The
first passage is ascribed by A to i^atyayanins, whereas
it is ascribed by C to .iatyayani. The second is ascribed
 1S5

A". - ^ct-.vai
by A to iiatyayana and by C to Satyayani. The first
passage mentions that according to Satyayani or
Satyayaninah *the followers of Satyayani* , one who
performs this rite sanctifies one*s seven ancestors and
seven descendants, ivhile the second passage gives the
number of ancestors as ten, instead of seven, and adds
also that the performer himself would be sanctified.
This type of controversy can be the result of different
traditions existing among the followers of iatyayani
himself.

c) The rites which apparently seem to be repetitions :

1) The rites of Grahasanti (2.2) and Graharcana (2.10) :

Both these rites deal with the same topic, the

worship of nine planets and accordingly, they have quite
a large portion common between them. The main difference
between them is that the text of 2.2 runs in prose,
whereas that^2,lO in verse. Only A and C are noticed
to prescribe these both; A ascribes 2.2 to Vamana and
2.10 to Gautama, but C (surprisingly) ascribes these
in exactly the opposite manner, i.e. 2,2. to Gautama and
2.10 to Vamana. This situation raises two questions :
viz. i) 'Whether this Vamana is a descendant of
Gautama (i.e. a Vamana-Gautama) ?

or
 186

ii) Whether he is a Karikakera-Vamana ?

The information thst is aveilable, however, does

not tell about any Vamana-Gautama ' Hence, while att«npting
to solve the second question, one finds that the twice
mention of Gautama in the metrical text of the rite of
Graharacana (2.10) becomes usefxil.

The text runs thus :

a
i) P-TTcf: IOT;aTTf*7 "S^T^rf^Tft-'f f^fTT^ t 2.10.1

JTcgrr % r % TjT^- 2=fNr $i^Tt^m: ii 2.10.3

It is stated here that the compaser is going to explain

the rite of Graharcana, which the great sage Gautama
has propogated in the past.

ii) A mentions in the margin at the end of the

rite of Graharcana (2.10) :

'iv^iv % c r ^ g^pd •^^rf^i^iqqf I) wp\ I

which also points to that fautama has prescribed this
rite in the past, for the welfare of all the people.
Such a reference about the work could not be made by
the author himself. This mention of Geutama makes
one inclined to assxime that the metrical-rite Graharcana (2,1C
 1S7

may be rightly ascribed to Vamana as is done in C.

- -- - 5
However, who this Vamana or the Karikakara-Vamana,
is not known.

2) The rites of Abhyudayasraddha (2.16) and

/ -
Nandimukhasraddha (2.17) :

Only A prescribe these, both of them deal

with the ancestral worsliip, to be performed before any
auspicious z*ite, and both have been ascribed to Gautama.
However 2.16 is in prose and 2.17 in verse. I could
not get 2.17 i.e. the metrical text of this rite in its
complete fonn, but I could get only some fragments of it.
Therefore, even if one compares them with the prose passage
2.16, one would notice that 2.16 provides the procedure
of this rite in details and in a systematic manner, e. g.

5. Vamana-Rarika is a preyoga work on the KhGS,

and it is available only in Manuscript-form at
G.O.M.L. Madras Ref. No. 1^7^1-0^, D 37fi4, and
at Mysore o.H.I. Ref.No. P 6711.
Unfortunately I could not consult any Ms of
this work while preparing this edition.
 ICS

in 2,16.7 is prescribed the sankalpa of a Parvanaho» a

and in 2,l6.?^-10 is described the procedure of the
offerings
{of havisyanna) to the Nandlmukha Pitrs, the
entertaining, of the invited Brahmanas and
further the offerings of the pindas • lumps
of food' cjjana 'tollyrium' Uyt^ t-ambula
to the Kandlmukha Pitrs etc.

Whereas 2,17 does not appeal to proviae these details but

it discusses the Pitrs who should be knovm as the Kandimukhas,
to what occasion one should perform this sraddhe, and at
what time the performance of this rite slriould be imdertaken
In this context, it quotes Varaha :

>t

which also indicates that 2.17 is a later composition, i.e.

at least after Varaha. It is difficult to trace to which work
of Varaha, A is referring here, since in the GrhyaAutra
of Varaha, there is not stated the irite of Nandimukhasraddha.
and there is not any work like Varaha-Smrti. which could
have had adopted this view. Therefore, one may say that
2.17 seems to be a later composition ascribed to Gautama
by some follower of the school of Gautama.
 lo9

3) The rites of Kareyanabali (2,19) and

Durmrtinarayanabali (2.20) :

Only A and C prescribe these end both of them

ascribe thea to Gautama. These rites prescribe the
beli offering in honour of Narayana, >dth a desire that
those relatives who die in bad circximstances should get
good future. The difference between them is that 2,19 is
in prose, whereas 2.20 is in verse. 2,19 explains
the procedure in full details, whereas 2.20 provides It
only quite briefly for example :

i) 2.19.9 prescribes the offering of 16 upacares

(with the respective Mantras; to the invited
12 Brahmanas, to be performed in honour of God
Narayana ;
whereas 2.20.7 reads :

where the word gandhadyaisca seems to indicate

16 upa^caraa.

ii) 2.19.24 provides the details of pindadane •offering

of lumps ("of food), such as ^Undas should be given
from the mixture of ghee, guda^ •molasses' and
curds, and while uttering such and such Kantra«
Whereas 2.20.12 omits the procedure of pindadana
 190

and abruptly prescribes the disposal of the Pindas

thus :

This indicates that the metrical description of

the rite 2.20, thouph £)3cribed to Gautaraa, may have come
from some later Karikakara, who ascribed it to Gautama,
he himself being & follower of the school of Gautama.

of
G
4) The r i t e s Sglihotravrstikarman (2.22)
I • • •
and Karaiavrsti
»• • - » • ••mm,
(2.23) :

A, E and C a s c r i b e both these r i t e s t o i a l i h o t r a

and both p e r t a i n t o r a i n . This leads one to doubt whether
they refer to the seme procedure. The contents of them,
hou^ever, remove the doubt totally. The r i t e d a l i h o t r a » '
-yrstikama p r e s c r i b e s the worship of Varuna, in the
w a t e r - j a r adorned with flowers e t c , and the r e c i t a t i o n of
c e r t a i n chants and 8ks by the chosen Acarye and Brahmanas.
At the end, i t p r e s c r i b e s £ i^rahayajna :

f?fr4 ':T clef: tpfTR"lK3T?f fHT^tcT^ it 2.22.19 b

and the whole of the procedure r i g h t from adorning the
w a t e r - j a r i s to be repeated on three or five days for
effecting r a i n .
 191

aicfr^ t|o^T% ^ ^TffriifiMri-ijmci^ i\ 2.22.20

AS against this, the rite Karifiavrsti prescribes that the

performer should keep on standing in the nevel-deep
water, restrain from food and should himself recite the
selected hymns and chants. After five days, the performeiice
taking place each day, the performer obtains heavy rains.

•rftwr ^ -qwii^jf f=rrr^T^ f^#f=???: 11 ^•23.9 b

3icfrcl w-^vr^ r $ T ^ jf^sOT^nrt^irrci^ n 2.23.10 a

Thus these two rites, though prescribed by one Acerya,

do not exhibit a repetition of a rite.

5) The rites of Putrapratigraha or lutrasvlkara (2.33)

and iaunakasvikara (2.34) ;

Both these pertain to adoption, yet they are not

the seme. Only /, B end C prescribe 2.33 and 2.34. The
rite 2,33 is ascribed to Reuruki and 2.34 to iaaunaka by
these Mss. Further the rite 2.33 is in prose, whereas
2.34 is in verse. Ihis latter discusses the details
regarding adoption, like to whom a Erahmana can adopt as
his son, and to whom a K^atriya and others, end at
what cost etc.
 192

E also prescribes the rite of Putrasaagreha,

after the teachings of Seunaka. But, It proves to be
quite different from the rites 2,33 and 2.34 of A, B,
and C. £ prescribes some portion of this rite in prose
and some in verses, many of which are parallel to those
of the metrical rite 2.34 e,g.
2.34.10 of A, E and C reads :

E reads :

In respect of the rites 2,33 and 2.34 of A, B, and

G, it is worth noting that the rite 2,33 is quite similer
to that of the Putrapratigrahakalpe prescribed in the
HG^ (1.3.16) and Booi (2.6), which ascribe it to
Bodhayana. The only difference is that 2,33 prescribes
Vamadevya recital which HG.^ and Boci do not prescribe.
The rite 2.34 is ad verbatim identical with the rite of
the iaunakasvikara, stated in the text ^jaunekiya I ( a
/
F a r i s i s t a of the RVj.

6. aaunaklya /-nantasayana Sanskrit Series So. 120,

ed. K.Sambasiva-^astri , Anantasayana^1935<
 1S3

This indicates the relation of the schools of

the 3V with the schools of the other Vedas.

d) The repeated rites :

Only in ii the following 4 rites occur twice -

1j The rite of Karmalopaprayascitta : it is stated
in E as 1.11 ana 2.16. 2.16 provides corrected
readings at some places e.g.
1.11 HI HI -H 2.16 ^1 ^

this clearly points tc the repetition at 2,16.

2) The rite of Rudrasamhita : •, describes it at 1.19

and again at 2.lS, The only difference between
these two is that 1.19 is ascribed to Agastya
(as in other Mssj while 2.1?^ is ascribed to
C ( ? AU ) pamanyava. But since the contents of
both are the same word to word, and in prose,
2,18 should be regarded as B repetition.

3) The rite of tohabhiseka : describes it at 1.2Q

and again at 2.19i entitled as Jcadasa^rudraia.
1.20 reads ,:,^5^..f^^^^^^^ ^^^.^^j^.^,^. ,

whereas 2.19 reads .... Xn^rf^rq^^f^rflf ^ ^ n w w ^ : I

Otherwise the text of the two being the same, there
is merely a repetition.
 194

4) The r i t e of Arkavivaha : E describes i t a t 1.23

and again a t 2,22. The only oifference between
these two i s t h a t 1.23 gives the verse :

a t the end, while 2.22 reads i t in the beginning.

Besides t h i s verse, 2.22 adds some verses on
^ankha-mahima (the importance of ^^ankha) even
before t h i s v e r s e , viz.

cSf giT «l Mil cM-HI 7^i>yrr T ^ ^ : ^ I

HTcT^ x}^^^ ^SV^ ^ ^ rSf^^ =^r^ I'i^ ^ i ) I

i^m afrfc! qfTc^ 1^ g=?: VHt^^l ^4^^ THV^ % ^ : I

then it gives the verse '-f^^^^^ ^^t^n^: * I

 1S5

This portion about s^kha has nothing to do with

the rite of Arkavivaha, which indicates that such an
addition must be moat pz^obably the scribe*s carelessness*

The contents of the rites U23 and 2.22 are

quite the same, except that the order of the verse
'i^sfif ,., ^<;m ifi;|' which marks it clearly as a
repetition . This type of repeated rites and particularly
such addition of the irrelevant matter on iankha-mahima
clearly indicates the deformed character of S.

e) Differences in respect of the names of the rites :

As regards the names of the rites described in

these Mss, one notices that different names are given
to some of the rites, thus :
1} A and C name the rite 1.10 as Punahsandhana while
B and 0 name it as Funaradhana*

2) A and C name the rite 1,11 as Karmalopaprayascltta

whereas B entitles it as ^tyayanaprokta-prayascitta.

3) A names the rite 2,7 as Apamrtyusanti. B and D as

Mrtyun.1ayavidhana; and C as Mrtyunjayahoma.

4) A names the rite 2,35 as Sarvarlstaaanti whereas

Q names it as Pratimasanti.
 196

3) A nanesthe rite 2.36 as Vldhttragnisandhana,

wh«reas C names it as Vidhuradhana.

Such changes in the names of various rites

indicate the existance of different recensions
(possibly in different places also).

f) About the aediua of presmtation of the Mss:

In these Mss, s(»Be of the rites are described in

prose, while soae others are given in verse. In the
critical edition of the Gautam"Grhya"Pari8ista, the rites
of the 1^^ Prapathake, except those of the rites
Rtudo aapanutta sant i (1.17} and Rambhavivaha (1.24),
are in prose. In the 2**** Prapathaka of the same,
there are 22 Khandas in prose and l6 Khandas in verse.
This is invariably the Anustup. It nay te noted here
that the Asvalayana-Grhya^Pariaista (AsGP) of the RV
states every rite in prose, however, the HGi and BoGi ,
both of the IV, prescribe some rites in prose and some
other in verse (and the verse is Anustup). Therefore,
it may not be wrong to say that the Jiss of the j ^ of
the SV follow the pattern (latter pattern) of the GPs
of the YV.
 1S7

III. Salient features of the Mas :

a) The names of the Acaryas

At the end of rite, the name of some Acarye

is mentioned as the authoritative source of the procedure
of that particular ritual e.g.

'f<itoMI^ H^MIH^iiqUirH;* in 1.1 (daucavidhi)

Generally the rites are ascribed to some or the other
Acarya; however the follovdng are the exceptions :
1} A» B, C and i. do not ascribe the rite of
Agnidvayavibhaga (2.1) to any Acarya.

2) At 6 and C do not ascribe the rite of

Jadabadhiramukopanayana (2.32) to anybody,
however £ ascribes it to Bodhayana.

Besides these, only E does not ascribe the r, ^

rites of Pimahsandhana (1.10), Parjanyastotrahoma(2.17.)
t
and ,kadasarudra (2.19) to anybody, these are
ascribed to Aupamanyava, Vasistha and Agastya
by all the other Mss.

i) Differences in respect of their names :

In the case of some rites, these Mss differ

in respect of the names of their Acaryas :
1) The rite of ^auca (1.1) : A and C ascribe it to
Ranayani whereas B,D and E
to Narayani.

The rite of Acamana (1.2): A, B and E ascribe to it to

Satyamugri, whereas C and D
to Satyamagri.

The rite of Samidadhana (1.4) : A,B,C ascribe it to

Ranayani,whereas D and E to Narayani.

The rite of Pratisarabandha (1.13) : A,B,C and D

ascribe it to Darala,whereas E to Darala.

The rite of Satabhiseka (1.21) : A, B, C and D ascribe

it to Jaimini, whereas E to Jaimuni.

The rite of Vrsotsarjana (2.14) : A ascribes it to

Satyayana, while C to ^atyayani.

As r e g a r d s t h e d i f f e r e n c e of t h i s t y p e , one may
c o n s i d e r t h a t as owing t o s c r i b a l misteJces.

2) The r i t e of M r t t i k a s n a n a (1.3) : A, B and C a s c r i b e it

t o Bhaguri, whereas B t o Ehagawan Guru(?)

The r i t e of Upakarma ( l . l S ) : A and C a s c r i b e i t to

Kauthima, whereas B t o Gautama and
E t o Kauthumi.
 199

The rite of Nagapratiatha (2.12) : A ascribes it to

Bhrgu, whereas C to Bhaguri and E to Brahma,

The rite of Sahasrabhojana (2,21) : A and C ascribe it

to Jaimini, whereas E to .both Bodhayana

The rite of Asvatthopan&yana (2,29) : A and C ascribe

it to Bodhayana, whereas E to,Jaieuni.

The rite of Vidhuragnisandhana (2.36): A ascribes it to

Saunaki, whereas C to Urahyayano. and
S to Rauruki,

About this type cf change of names of the Acaryas,

one can say that it indicates the existance of the
different recensions of the GPs of the SV. Piirther
in respect of the change of names, one notices that
uiainly differs from the other Mss.

Inspite of such changes in names, one has to

accept the mention of the names of ^caiyas as a
unique trend of the Samavedic ritualists, since such
a thing is not noticeable in the GP.a of the RV and of
the YV. Cf course, it is true that in the BOGS',

there occur at the end of some of the rites the words

*Ityaha Ehagawan Bodhayanah* but there is no
mention of any other Acarya.
 200

ii) Samavdic Acaryas

Thestt Mss thus refer to the views of several

Acaryas. Among them the Acaryas : Ranayani, Satyamugri,
Bhaguri, Qautama, Geurun^ll, Gaulgulavi, Aupamanyava,
^atyayani, Varsaganya, Darala, Kauthtima, Agastya, Khadira,
Jaimini, Vamana, Dhananjayya, ialihotra, Rauruki,
iirahyayena and Vyasa are generally known as the
Samvedic Acaryas, since in the wellknown list of the
13 Samavedic Acaryas and the 10 Pravacanakartrs (given
in various texts in the context of tarpana) one finds
the neiaes of a number of these Acaryas except Gautama,
Khadira, Drahyayana, Darala, Dhananjayya and Vamana cf,
the Text Chandoga-ahnikam (ed. Pandit Bakhsi,1930,pp.22-23)
which provides the list of the Semavedic Acaryas and
Pravacanakai^rs :

7. See Jaimini-Grhya-Sutra ed. v, Galand, 1.14, p.14

See Samavedlya -Trikala-Saadhya-Tarpana-prayoga

of ^ivarama Jjukla ed. Durgadatta Tripathi,
Benaras , 1939, p. ^
( Haridas Skt. Series Ko.llO )
 201

On tb« basis of this ons can sajr that Mss A to E of ths

GP.a of ths SV Bsntion th« Saaavsdlc Aeaxyas, who dossnro
tarpana *gratification* ere naaoly :

Ranayani, Satyaaugrl, Vyesa, Biaguri, Oaulgulavi,

Aupaaanyava, Varsagenya, Kauthuai (Kauthuna ?),
j&lihotri ( ielihotra ? ) and Jaiiiini»
as wsll as thsy rmiT to ths tsachings of ths Pravacanakartrs
*sjcponsnts' naasly ^ati (patronyaic of ia^yiyani ?),
RunUci (patronyaic of Raur>uki ?J and Agastya.

in ths cass of ths Acaryas who ars not nsntlonsd in ths

l i s t s of ths Icaryas and ths pravacanakartrs. thsy too ars
wsll*knoMi as bslooging to ths 3V for ths following rsasons :

1} Ths works of ths Acaryas^i Gautana, Khadira and

Drihyayana namsly ths 0atttaaia«'DhanMi-3i>tra. Ths
Khadira-Grt»ya«3i!itra and Drahyayaipia«'^reuta-Sut ra
ars known to tradition as ths tsxts of ths Ra^ayanlya
school of ths SV ; which indieatss thsir association
with ths 3V,

d. Sss Caland*8 Introduction to ths JG3 p i l l

:iss Sfi£ Vol 2, Pt I Introduction to Gautai&a pp 1*iii,
 202

About Acarya Darala, it may be noted that the

list of 13 Acai^^ of the SV, given in the Appendix to
the Vamsa. Brahaiana includes Darala* It reads :

This points to Darala*s association with the 3¥.

in respect of Acar^ja Dhananjayyt, one learns only

from the La^^S and the D^S, which quote his views at
10
several places, this makes him out as a follower of the SV.

About Acarya Vamana, one can only point to the

work available in the Ms-form of the Vamana-Karika on the
Khadira-Grhya-Sutra, this indicates his association with
the 3V. However, whether the Vamana in the GBs of the SV
is this Karikakara-Vamana is not definitely known. In
this connection it can be pointed out that E adds the
rite of ;vgrayana which is reported after the Vam&na-Karika.
where it mentions the same thus :

9. See Vsmsa Brabm&na , Ed. E. R.Sharma,

Appendix A, p. 29

1C. lids - 6.3.6, 7.10.9, 9.3.14, 10.2.7

ui^S - 1.4.20, 2.1.22 etc.
iii) The Acaryaa of the other Vedas :

Beside these Safflavedic Acaryas, these Kss

include a few rites on the authority of the Acaryas
Sandilya, oaun&ka, Vaslstha, Blriaradvaja, Bodhayana
and Kausika vjho are regarded as the authorities of
1) the RV, 2) the YV and 3) the AV. The follovdng
ere the rites ascribed to them :

1) the rite of /.rkavivaha (1.23 of Sandilya.

the rite of Saunakasvikara (2*34) of Saunaka
the rite of ParjanyahcMna (2,24j of Vasist^ha

2) the rite of [.ambhavivaha (1.24) of ISiaradvaja.

the rite of Asvatthopanayanc;. (2.29) Bodhayana.
the rite of Dhanisthapancakasanti (2.3B) of Bodhayana

3) the rite of Garbhinisamskara (2.13) of Kausika

/jnong the rites ascribed to these Acaryas of the other

Vedas, the rite of Asvatthopanayana (2.29) of
 2C4

Bodhayana can be traced in the BoG i> and the rite

of aaunekasvlkarc (2.34) of Seunaka is traceable in
, .12
the text of ^aunakiya. The reiuaining rites are not
traceable. In the case of the rite of Rambhavivaha
(1,24), there arises a further question : ii it is
ascribed to Vyasa or to Bharadvaja or to Gautama, since
1) the rite prescribes, at first, the procedure
according to Vyasa :
fdoMi^ HiMJ ::&iK^^ ^nPT^JiprRr % I 1.24.5
2) then states some other procedure in the beginning
of which B and U mention 'Gautamas tu» ^ this clearly
indicates that the second procedure is stated in
accordance with the teachings of Gautama. However,
the last three lines of U 2 4 read like this :

'^ Tqgi>iW^|j(rj t^^T^1^n=rsi|ct I i 1.24.13

M ^KS^^^<^•f'^'^ ^BRFfr ii 1.24.14

and t h i s c r e a t e s t h e problem whether Angirasamuni is

t o be u n d e r s t o o d a s connected with Gautama or with

11. Bodhayana Grhya S u t r a ed. R.Shema S h a s t r i

Mysore , 1 9 2 0 , 2.2 pp 250-251

^2* ^eunakiya ed. K.Sambasiva Sastri,

Anantasayana 1935 1.^, pp 29-30
Bharadvaja. The mention of Bharadvaja seems either

coming abruptly or as indicative of the association with

the sage Angarisa. i-tirther, in this connection it may be

pointed out that the Gautajaas and the Kiaradvajas and

Kevalangirasas are three divisions of the very extensive

13
^qtra of Angirasa. If one considers this gotra-relation,

one feels that the rite (1.24) should either be of the

Gautama - Angirasa or of Bharadvaja-Angirasa.

According to B, the rite of Rambhavivaha (1.24) appears

to be of Gautama-Angirasa, since it reads :

which may indicate that . . . so has Bharadvaja said ,

is to be connected only with the line, *then should be

performed the marriage of a daughter (i.e. of manusyakanya)

And the whole procedure right frcaa ^Gautemas t\J* should

be regarded as of some Gautama-Angirasa.

About Acarya iandilya one finds the conjecture

held by Bhagavaddatta :

13. See History of Dharmasastra P.V.Kane

Vol.11 Pt.I p 490 : The Angirogana has three

divisions, Gautamas, Hiaradvajas and

K e va langi ra sa s.
 9' R

do
''In the commentary of Rudratta on Apis 9*11
there is quoted the Sandilya-Grhya» In the
La^S and the D^S there occur several references
to the views of Sandilya. (The JUpB; 4.17.1-
mentions Suyajna Sandilya In the Vamsa
list of the teachers of the 3V»). Therefore,
it seems that there may be some wozic as the
so-called iandllya-Grhya of certain school
of the 3V".

This leads one to doubt whether iandilya also is a

Samavedin-Acarya? This doubt seems to gain support from
the fact that iandilya in the procedure of the rite of
Arkavivaha (1,23.13) prescribes the recital of Vamadevya
a Saman which has been employed in most of the rites in
the Samavedic traditions*

^ fw ^i r\i4<'M
b) Th< mutual relations of the schools of the SV»

This aspect of the grhya traditions viz. accepting

the rites in accordance with the teachings (or views)
of not only of Hie Acarya of one»s own school ( i.e. of
Geutana or Khadira or Drahyayane) but the Acaryas
also of the other schools of the Saaaveda, points to
the typical flexible relationship existing among the
Samavedins.

c) i) statistical evidence about Gautama*s authority :

Among the aifferent Acaryas and the rites ascribed

to them, Gautama and the rites prescribed by him rank the
first in all the Mss.
In A 19 out of 63 rites are ascribed to Gautama,
in B 15 out of 47 rites are ascribed to Gautama,
in C 17 out of 5^ rites are ascribed to Gautama,
in D 5 out of Id rites are ascribed to Gautama,
in E, 9 out of 4d are of Gautama.
To itanayani, Bhaguri, iatyayani and to Jaimini are
attributed three rites each. Also to Varsaganya, Khadira,

15. Ranayani (1.1, 1.4, I.16); Bhiguri (1.3, 2.12, 2.31);

iatyayani (1.11, I.15, 2.14) and Jaimini (1.21,1.25,2.21)
 2^:8

Aupamanyava and Salthotra ere attributed two rites

16
each. The remaining rites £ re ;ttributed to the
remaining Acaryas, but one to each. This statistical
evidence clearly and sufficiently reveals the hife;hest
authority of Gautama in this iiela of the Samavedic-
Grhya-ritual.

ii) About the rites attributed to Gautama :

Some of the rites attributed to Gautama are in prose,

and some others in verse; thus the rites 1«5, ''•9» 2.2,
i. 15-20, 2.25-27 are in prose, vAiile the rites 1.17,
2.3-4, 2.6-10 (these are f^) are in verse. Such phenomenon
is not present in other cases, where two or three rites
are attributed to the same Acarya; they all are there
either in prose or in verse; e.g. the three rites ascribed
to lianayani, iatyayani, I2iaguri and Jaimlni are in prose,
and the two rites prescribed by Varsaganya, Khadira and
Aupamanyava also are in prose, whereas the two rites
ascribea to jalihotra are both in verse. Therefore a
doubt arises whether the metrical rites attributed to Gautama
are of different Gautamas, or whether they indicate parts

of some later Karika work. The rite of Ekoddista r2.15)

— — — ' • • • ' • - - K

16. Varsaganya (1.4, 1.12); Khadira (1.20, 1.22);

Aupamanyava (l.f^, 1.10); ialihotra (2.22, 2.23)
carraborates this doubt, since it prescribes first the
procedure* in prose and then adds in three verses of
the same contents once again. A and S add before these
verses, the words *Atra Karikakarah• which, in the first
instance, point to that there may have been a later
Karika-work on the rites of the Parisista. in this
connection (1) the rites of Abhyudayasraddha (2.16) and
Nandimakhasraddha (2.17), (2) and the rites of
Narayanabali (2.19) and Dunnrtinarayanabali (2.20)
could serve as a better illustration Secondly, it may
indicate the existence of the prose-version (ascribed to
Gautama) of these metrical passages.

AjoafJ' -from

All this apax^, these instances reveal the high

authority of Gautama in the field of ritual and comparatively
late-date of the metrical passages of these Mss.

iii) Gautama * s work as the work for the Samavedins :

The rites ascribed to Gautama mention Gautama•s

special awareness about the welfare of the Samavedins
or the Chandagas (or of all the people)

e.g. 1) The rite of Rtudosapanuttasanti (1.17.>6J

reads :

^gsicf % c F ^ MIMUM'I gSTiT ^ II

 210

2) The rite of Pratisarabandha (2.4.^) reads :

3) The rite of Ayusyahoma (2.9.25) reads :

4) The rite of Nandlaukhesraddha (2.17 ) reads:

Besides Gautama, only V^yasa expresses his >dsh

at the end of the rite of Pippalavivaha (2,30.19) thus :

d) Employment of Samans in the Mss.

f^x>st of the rites prescribed in these Mss mention

several Saaans 'Chants* for recitation during the
procedure of the ritual - this eaqplicitly proves that
these Kss belong to the tradition of the 3V.
The following rites of the 1®*^ Prapathaka employ
certain Samans : 1,g-lO, 12-H, 16-23, and 25;
so also the rites of the 2nd Prapathaka : 2.5-7, 9-12,
14, 19, 21-27, 31, 33, 35, and 37 refer to the
employment of the Samans*
 11

In this regard it is to be noted that the rites

ascribeu to the Acaryas (except Sandilya) of the other
Vedas do not employ ^iamens in the procedure of those rites;
viz. 1) the rite of Garbhini-aamskara (2.13)i of Kausika,
2) the rite of Rambhavivaha (U24) of Bharadvaja (?)
3) the rites of Asvatthoyanayana (2,29) and Dhanisthapanca
- kasanti (2.3^) of Bodhayana, and 4) the rite of
^unekasvikara (2.^4) of Saunaka.

The Kss prescribe ciamans either by referring to the

Yonimantras or to the technical names of the Samans* or
to the initial words of the Gan^s e.g.

IV. References to the views of other teachers :

These Mss seldom refer to the views of other

teachers. Only at 7-^ places, there occurs such e mention
in the woras as Ityeke, Ityapare. Itikecita i.e. not
with the mention of the name of any particular teacher;
thus e.g. in the following :
1) In Astavrate (1.12) :
 The rite of Astavrata is ascribed to Varsaganya by
the kss, hence it can be saia that this rite is
prescribed here after the teachings of Varsaganya«
'^^^ Acarya Varsaganya seems to prescribe ^ Vratas
'vews or observances* which one has to observe during
the study of certain distinct portion of the Samhita.
iitirther, it is mentioned, that, according to some,
the Vratas &re either 5 viz. those upto the Hahinamni-
-vrata or ( 6 ? viz.) those upto the Aupanisadavreta
It is to be noted here that Jaimini prescribes 5 Vratas
namely Godanika, Vratika, Aupanigada, Aditya and
Mahanamni (JGS 1,16-17). This leads one to doubt
whether panca ity-eke means to refer to Jaimini. Then,
it is mentioned that some one hold the view that the
Vratas are upto the Aditya. This means that there
should be 4 Vratas. It is not known whether this view
is of Gautama, though he prescribes in the GD3 {^,^5)

2) Also in the same Astavreta (1.12) :

17. See JGS 1.16

gtc# gcnwi TC^OM?!! V<^ v r ^ a m j ^ n r f ^

 Oi
3
while explaining ttie Vratika-vratfa, Varsaganya,
mentions t h a t i t s observances or vows a r e l i k e those
in t h e case of Upanayana. That means, aurin t h e one
year period of t h e V r a t i k a - v r a t a , the student has t o
observe r u l e s and r e g u l a t i o n s v-hich a r e connected with
Upanayana. The portion t o be studied a f t e r t h e s e
observances i s the t h r e e Parvans of t h e Aranyaka SV
If? — z —
namely Arka. Dvandva and Vrata. Then Varsaganya
mentions that, according to some, if the student fails
to observe the regulations for the prescribed period of
one (whole) year, then he should not perform a
bravanahoma, (which he performs in the case of
previous Vratas namely Godana and Upanayana). The term
pravanahoma here seems to indic&te the Anupravacaniyahoaa
After the student has observeci the vows, the teacher
recites to him certain portion of the Vedic Samhita,
and then they perform a sacrifice to different deities;
ihis is known as Anupravacaniyahoma* It indicates
therefore, that, according to that authority, if the

Id. See 1.12.25-26

19. Of, GoGa 3.2.4^ and KhG3 2.5.34

 o^
14

student f a i l s to observe the vows for the prescribed

period, then the teacher should not r e c i t e t o him the
particular portion. As against t h i s , Varsaganya does
not seem to hold such a s t r i c t view since he j u s t r e f e r s
t o t h a t as the view of o t h e r s .

3) In Abhvudayasraddha (2.16)

The r i t e of Abhyudayasraddha i s ascribed to Gautama by

A and C, hence i t can be said t h a t they p r e s c r i b e it
a f t e r the teachin s of Gautama. At the end of t h i s r i t e ,
however, i t i s maationed t h a t , according t o s(Mne, one can
perform t h i s r i t e , but following the carutantra i.e.
•the procedure of preparing caru boiled-rice'» Then
the procedure of t h e r i t e would resemble that of t h e
Pindapitryajna. But, in such a performance of the
Abhyudayasraddha. t h e r e could not be a f e a s t to the
Brahmanas ( i n v i t e d ) , s i n c e , in the Pindapitryajna. it
i s not p r e s c r i b e d . Yet, i t i s e s p e c i a l l y prescribed in
^^« Abhyudayasraddha. t h a t one should e n t e r t a i n Id
or at least 9 Brahmanas as the represaitatives

* For the d e t a i l e d information of carutantra

•^•^ Gobhiliya-Griiya-kanaa-prakaaika. pp. 22-23
 20
of the Fathers. Such a perfonrjance of the Abhyudaya -
-sraddha cannot then be regarded as a Pakayajna, since
the rite to be performed on the laukikapni 'usual dc^nestlc
fire' is known as a Fakaya.jna and because one perfonns
the Pindapitryajna en the Daksinagni or on the fire
establisheo lor the purpose of that litr-karman.

Further, it is mentioned that according to some

others the rite of Nandimukhasraddha (or Abhyudayasraddha)
can be treated as an option for the (Darsa) sraddha, Vvhich
immediately follows after the performance of the Kandi -
-mukhsraddha. This indicates that if the Nandimukhsraddha
is performed on the occasion of some auspicious sacrament
or rite, then it is not necessary to perform a Ireddha
in the performance of Darsa 'new-moon' sacrifice;
which follows immediately*

4) In Parjanyahoma (2.24) :

In the procedure of Parjanyahoma the preparation of the

^ite^iiS. *an elevated place' is also prescribed among
the preliminaries. Vaslstha, the Acarya of this rite,
as mentioned by A,B and C, prescribes that the Sthandila

20. see 2.16.4 ^TT^W^ fTXTT^. . . . gf^^^^:,^ ^ ,

 216

csn t a tt&ae oi v r l h l s *ric9* or yavas •bsrl«y-grales*

o r of tfeKdulfcs •rice-groins' and m'sntiona tfc®n t h a t ,
<(Ccorairit to sctne, i t cen b« maae oi m&ae.B ' b e a n s ' .

I t i s t o t e s p ^ G l i i c & l i y not@d t h a t , in t h i s rite,

Sthandiifc i s af'de l o r t h « purpose of keeping e j a r of
21
wfeter en i c ; t n a not J or «3tablishiitfj f i r e on i t , h«fic»
i t i a fciiovv-Q t o t « made of g r & i n s .

5) Also i n th*^ sfcffie Far^enyfehoiaa («;,24/ J

In th^ procedur« oi Prajenyfahog^a. i t i s prescribed by

Vasistha thfct,
one should o f f e r i n n u a e r a b l e , o r 10*^
22
or 2S Veah&se ( ? Vetost; j ;;/aBidhs i n honour of Vfcruna,
w'OBi etc. AS IT. o p t i o n t o t h i s , l u r t h e r , i t i s m^ntion^d
that, a c c o r d i n g to soKe, cne should o f f e r t h e iire-sticks

21. Jee 2.24.^

22. ^ee 2.24.14

i.Mft>-r-~- r^- .. However, reed,

• s h e s t h s of r e e d - c r a s s ' , c f i>E ^IV 1 , 3 . 1 5 .
Veabash - - - does not »«ke any meaning .
See 'Parjar^yaUalpg - 5 g b-r>0..^36
 17
o^

of an Udumbara tree, which grows particularly in water

or the wet fire^stlcks of an Udumbara tree. This
may have recoBusended for the purpose of achieving rain.

6) In Jadabadhiramukopanayana (2.32)

In the case of the rite Upanayana of those who are

physically and mentally handicapped, some hold that,
considering their inability, the Acarya himself should
silently recite the Mantras, which in the usual
procedure of Upanayana the student recites.

71 Also in the same rite, i.e. Jadabadhiramukopanayana (2*32)

In the usual procedure of Upanayana, the initiated

student henceforth i.e. after the ceremony is performed,
maintains that fire which was used during the Upanayana-
ceremony. But, in the case of the mentally and physically
handicapped persons, it is prescribed that, that fire
should be extinguished without recitation of Mantras.
And further, it is mentioned that, according to s<»ie,
the father or the brother should in that case deposit
that fire in his usual fire.
V Textual p e c u l i a r i t i e s of the f'SSt and t h e i r
relations to one another

P e c u l i a r i t i e s of A

i) It i s written in a continuous form, i . e . without

dividing the contents into the Sutras. Only A
mentions the nueber of every Rbanaa and Pr&pethake
at the end of each Khande, A reads Pathaka for
Prapathaka. A i s the largest one of a l l the Fiss,
since i t prescribes 63 rites> whereas B prescribes
47» C 5d» D Id and £ prescribes 4^ r i t e s .

i i ) At the end of the r i t e of ^aunaka-svikara (2.34) ,

which i t ascribes t o ^aunaka, A nentions

which apparently creates the problen, whether t h i s

i s the Ms of c>aun8kiya-Grhya~Parisista. However,
the following facts assure, that i t i s not e
aaunaklya-Grhya-Parisista (oauGP):

1) If i t would have been really a isau C!-, then wherever

in A the words *t3^. "J^^iqfrf^^* occur, there they
should have always been accompanied with the word
'^eunaKiye* in the manner ' f ^ i ^ l»r=?^ "J^^jcrtVf^^*
but in f a c t , several tiaies at the end of a Khanda only
these words occur v i s . *f^rf^ -J^inrfrftr:^* e.g. at the
•nd of the r i t e of Ekoddistahoma (2.15) occurs :
 O-* Q

So also at the end of the rite of

Kandimukhasraddha (2,17)

2) Secondly, the rite of Saunakasviksra (2.34) is

of ^aunaka, (ana it can be traced literally frca^i the
23 (>:hethe r
text Saunakiya j which strongly leeds one to suspect^
the word daunakiye refers to this woi4c, and this
suspect proves correct if one checks the manner of
concluding each Khanda. in the work ^aunaklya e.g.

3) Then, as regards the nunibering caturvimsatih

Khandah, which is wrong, since in A it (i.e. the
rite of ^aunakesvikara) is not the 24^^ but the
34*^^ Khanda of the 2"** Prapathaka.

4) Besides, it may also be pointed that the previous

rite i.e. the rite of Putrasvikara / Putrapratigraha
(2.33) which is ascribed to (Rauruki by B and C and
to) Saunaki by A is also wrongly numbered in A as
irayovimsatih Khandah. And it is also worth noting

23. baunakiyafParisista) ed. Sambasiva i a s t r i ,

1935, 1.5, pp 29-30
 220

that no r i t e other than these two (nanely 2*33 Bnd

2.34) i s nuBibered wrongly in A. As such, one can
p o s i t i v e l y assume that there may have beort sose
confusion of the scribe, who probably while following
the copy of ^unakiya-work available to hiai, could
have done i t .

Hence the colophon at the end of the r i t e of

^eunakasvikara (2.34) can be read :

iii) A i';^ ' rodv the r i t e s of Krcchra (2.26) and

Candrayana (2,27)• Host of the portion of these
r i t e s i s quite parallel to th&t of the Gautaca-Dharata-
Sutra. Adhyaya 26, Sutras 1-23, end Adhyaya 27,
Sutras 1-l6,

A i s known as the Gautaislya-Grfaya-Parisista as

nentioned in the ccmcemed^Cat of Kss, however, one
does not get any direct proof towards that either in
the text or in the colophons of m A. As such,
c<msidering this relation of A to the GD^ (that i s to
say considering how A has prescribed these two r i t e s
ol Krcchra and Candrayana after the teachings of
Gautaoa ^ the author of the Dharaasutras ) i t auay help
one to j u s t i f y A as the Gautama-Grhya«Parisiyta.
 99 1

Further, it can also help to point to A as the

Grhya-Parisists of the iJV, since the GDS is
accepted as a work which belongs to the SV.

iv) The passaj es from other works included in

the contents of A :
1) At the end of the rite of Aghamarsana (2.11)
(which is prescribed by A and G only) A reads/remarks:

•the rite of Aghamarsana after the teachings of

Bhargava is also stated in the 31 Khende•
This is in confirmity with the rite of Aghajnarsana -
-snana (2,31), though it is not of Bhargava but of
Bhaguri.

2) In the presentation of the rite of Graharcana

(2.10), in A, some portion is ad ed abruptly, in
between the statements about the different Daksinas
'sacrificial fees or rewards' and the Adhidevatas
'presiding deities' of the nine planets.
This additional portion discusses some philosophical
thoughts like Phalasamnyasa 'giving up the desire
of the result or fruit (of the actions); and
Karmayoga etc., which are not at all connected with

24. See 3BE Vol.11, Pt I, Introduction to Gautama,

pp L to Liii '
 the topic of Graharcana. and therefore it seems
to be the error of the scribe .

3) A adds the vyakhyana 'explanation* of the rite

of Narayanabali from the woric Akhandadarsa, at the
.. 25
end of the rite of Durmrtinarayanabali (2,20) ;
this indicates that the scribe of A knows the work
Akhandadarsa and is obviously later than the author
of tJ^iis work. One cannot trace this Vyakhana in
the work Akhandadarsa, since this work is { not
available but is) mentioned only in the work
26
3mrtiratnakara of Venkatanatha

4) A quotes Varaha in the rite of Nandimukhasraddha

(2.17) but the view is not traceable in the
- 27
available Va GS.

v) Only A stc't? three rites, namely,

1) the rite of Sarvaristasanti (2,35) ^'^ '''^ •^'^'"'* ^"""^
2) the rite of (A ?) Yajyayajanaprayascltta (2.37)
3) the rite of Dhanlsthapaneakasanti H2.3d)

26. History of Uharmasastra, P.V.Kane Vol.I,p 507

27» For details see p. no iSS

 o ---1'

! 2.35, 2.36 and 2.37 seem to be the p a r t s of

soae Karika-work, since t h e information that is
a v a i l a b l e in the colophons of these three rites
p o i n t s to i t as follows :

Trftt>Z^rrf=ci; qw^f^'^t m^^z l {colophon of 2-35)

fiZfte, WHS: i (Colophon of 2.36)

^^<rf^^ ms: I (Colophon of 2.37)

/-
As regards the r i t e of Dhaniathapancakasanti (2.3^)»
one doubts i f i t r e a l l y belongs to A, since i t does
not have the Khanda-number, vdiich i s otherwise shown
t h r o u ^ o u t in A. Secondly i t i s ascribed t o Bodhayana,
but i t i s not t r a c e a b l e in t h e BoGS. Hence i t i s a l s o
not known t o which work of Bodhayana i t belongs.

Peculiarities of B and D

(The p e c u l i a r i t i e s of tliese two Mss a r e discussed

t o g e t h e r and with reference to each o t h e r , s i n c e
they seeffl to have c l o s e r a f f i n i t y between them).

B i s e n t i t l e d as the Cautaaa-Grhya-Parisista,
whereas D i s knoun as the Khadira-Grhya-Parisista. though
they are thus entitled differently they seem to
represent the s&me recension (or they appear to be the
off-shoots of one original version). This can be proved
by a comparison of B with (even the available fragment
of) ij. It may be noted here that D is the smallest of
all the liSs, it contains only IS Khendas and the initial
line of the rite of Ayusyahoma (which is its 19th
Khanda,.

i) Texual similarity between B and D :

1) Doth read t sil-^ ^ trr^ f^^T^r (1.2.3)i

and supply better reading there, since other Mss
read there the obscure words ^ TT^ 1?1% iTI'^r

2) Both add : 'wnrm^ VF^ W ^ T ^ :tf^T^2 | ^ :

iO-wild m^d,: ifHr^* (1.2.{?-9} which other
i«ss omit.

3) Both omit 3??TrC|tT *TFISTl''Tf^tB' . . . "HW fHc^MId^ *

(1,5 ) which only C adds.

4) Itoth e n t i t l e the r i t e of Apamrtyusanti (2.7) as

f'irtyun.layavidhana.

2«^. 0 mmi ^5P"^Tf^ ^rrjlp^ia? <mm^ i

SirgiS^ ^ifo ^icSft^^i I here t h i s ¥^ breaks off
 5) Both add at the end of the rite of Rtttdosapantttta»
-santi (1.17) the explanation of the Samans
with reference to the Yoniaantra - e.g.
tfr^ frnr^ftTErf^^ ^: \ ^ « d ^cierf^ ^ H I 4 I ^ i
etc.

( The critical apparatus given at the end of each

pag9 of the critical text points to the textual
similarity of B and D to a fuller extant).

ii) Similar order of the rites {or the similar Khanda

Prapathalca division) :
It seems that, following the principle : *if two
rites pertain to the same topic, then they should be
stated one after the other*; both read the rites in
this manner :
1) I'wo rites of Udakasanti •
2) Two rites of Rtudosapanuttasanti
which in A and C occur as one in the 1®*" Prapathaka
(1.16, 17) and the other in 2"*^ Prapathaka (2.5, 6}

iii) Both omit the title of the rite of Vratalopaprayascitta

{1.5} and treat it as & part of the rite of
^agidhyopasana (1.7)» since 1.^ prescribes
atoneanents for the failure in the observance of
SaAdhya.
 2Z6
Differences between B and D :

i) B omits the title of the rites l.d, 1,17, 1.19

and of 2.4} whereas D omits the titles of the
rites 1•^ and 1*11.

ii) B ascribes the rite of Samidadhana to Ranayani

whereas D ascribes it to Narayani. then B ascribes
the rite of lJ:lo.Wav;0r^', : T.-^) to i^atyayani
which D ascribes to Narayana*

But these differences are minor if one compares

the similarities between the two versions.

6 alone adds (at the end of the rite of Arkavivaha

29
(1,23) some portion from the work of Gautama-Smrti.
However, i t i s not traceable in the available Smriti-work
of Gautama. Should this suggest, therefore, the existance
of some other Gautama"Smrti ? Burther, only B adds the
r^ark * Gautamas tu* in the beginning of the 6th verse
of the rite of Rambhavivaha (1.24), which points out
that according to 6 the portion of 1.24 from the verse
6th to 13th, i.e. upto the last verse, is stated on
authority of Gautama.

B contains the rites of Krcchra (2.26), Candrayana

(2.27} and of Aghamarsana (2.11}, the counterparts of

29. B adds : c«n" ^ % c H : il f^sfrfr q w . . .af^^P^d; tl

 227

which are available only in A. This similarity between

A and B properly justifies their similar titles viz.
the ^ Gatttama-Grhya-Perisista *. Regarding the title of
B one may point to the fact that B ascribes the rite
of Upakarma (1»lB) to Gautama.

Peculiarities of C

1) It entitles the Khandas, but does not number all of

them as A does. Only G mentions the end of Prapathakas;
thus :
At the end of the rite of Agnidvayasamsarga (1.25)
G reads :

and at the end of the rite of Prayascittasuktajapa

(2,25) it reads :

2) C adds at the end of the rite of Asvathapratistha (2,2^):

'If it is not prescribed {in one's own school-literature)

and is not specially contradictory (to the traditions
of one*s own school) then it can be accepted.*

G, on the basis of such an authority of a

Smritivacana. remarks (about the Gunopasamhara)
 228

about the acceptance from others, if it is abs^fit

in one*s oiim treatise.

If one considers that this remark is givoi (at the

end of 2.2$ and) in the beginning of the rite of
Asvatthopanayana (2,29) which is ascribed to Bodhayana,
one naturally thiiiks, whether this remark is made for
the justification of the rite 2.29 which is not of any
3aaavedic~Acarya but of Bodhayana, who is a wellknown
Acarya of the XV. In the same manner it is not known
if this remark applies to the following rites of Jada -
"badhinaukopanayana (2.32) and of ^aunakasvikara (2.34)
which are not ascribed to the Savavedic Acaryas. The
rite 2.32 is not ascribed to anybody by A, B, C end D, £
however, ascribes it to Bodhayana, and 2*34 is ascribed
to iaunaka by A, B and C.

3) AS regards the order of the rites, A and C have quite

the same ortier of rites, which may indicate that A and C
may have derived separately from the same original
recension.

Pecularities of £

1) It does not entitle the rites, except that of

Acamana (1.2)
 •^ u_ \J

2) £ does not number the Khandas, except that It

mentions at the end of the rite of A^yidvayavibhaga

WP^ {^: I) '3tr^: 11

3) i^ often adds some portions at the end of a number of

rites :
The rites of the l^t Prapathaka - 4, 6, 7, ^, 9, 12,
13, H , 24 and 25-
The r i t e s of the 2^°- Prapathlka - l^only
which are f u l l of cormipt r e a d i n g s . This shows the
deformed c h a r a c t e r of Ms F..
e.g. At t h e end of t h e r i t e of Astavreta (1.12),
quite a l a r g e portion i s added ( v i z . f o l i o s 17 t o 19
of E}, which simply shows t h e misplacing of t h e matter^
I t f i r s t quotes the view of Vamanacarya :

then adds a c e r t a i n portion frorn'oooe S m r i t i , the

l i n e s of which a r e t r a c e a b l e in the r i t e of P r a y a s c i t t a

Further, a f t e r some l i n e s , the following l i n e s of t h e

r i t e of Prayascitta occur : 2 . ^ . 1 1 - 1 2 , 15 b - 27 i . e .
 230

The contents of these additional portions do not

have any connection either with one another or with
the rite of Astavrata.

4) E adds a prayoga of the rite of Agrayana as

reported from a work, the Vamana->Karika, and the
rite of Parjanyakalpa, which is ascribed to
^ocrba^aw The inclusion of a prayoga from a Karika
woxic may be regarded as a s i ^ of its being a
lat er interpolation or later tcjapering of the Ms.

5) In E, the rite of Vidhuragnisandhana (2.36) begins

all of a sudden in the description of the pi'ayoga
^^ Agrayana, thus :

This leads only to confusion since omitting

the beginning of 2.36| viz.

it begins with the prescription of the rite 2,36

with the words zf^ssfr Tfxrft » however, it is
also not known whether the previous rite of the
prayoga of Agrayana is completed with the words
^•H^ga^MlHI «<iH,, ^^ ^^ ^^ incoB^lete . This
brings out carelessness of the scribe.

6) £ omits the rite of Durartinarayanabali (2.20)

however, at the end of the rite of Narayaliabali (2.19)
 i t remarks -(^rf^ sffci=TrTRI^1%twfl": which
a l s o p o i n t s soote misplacing or omission of m a t t e r .

7) E repeats some rites literally namely 1.19, 1.20

1.23, and 1.11, this indicates its deformed
character.

^) £ omits the metrical rites 2,3, 2*4, 2*5, 2.6 and

2.20 which seem to be adopted by other Mss, viz.
A, B and C from some later Karika-work. This leads
to conjecture that E represents s<»ie different
recension .

VI Close relation of the GRs of the SV with

those of the black YV.

These &iss of the Gfts of the SV exhibit their close

association with the schools of the Taittirlya YV.
This is evident for the following reasons :

i) ijome of the rites of the GPs of the SV are nearly

identical with the corresponding rites of the UGi
and of the BoG^, thus :

SVGP.s m^ and BoG^

1) 1.1 ^aucavidhi 1.2.1 4.6
2} 1.2 Acamanavidhi 1.2.2 4.7
 O '^^ O

SVGPs HOi and BoGis

3) 1.6 Yajnopavitavidhl » 1.3.17 2<• 7

4) 1.13 Pratisarabandhavidhi - 1.3.9 1..15

5) 1.H Ankurarpanavldhl « Ankuraropana vldhi

» 1.3.7 4.. 1 ^

6) 2,29 Asvatthopanayana:^ ' Asvatthasaaiskara =:

1.7.2 2.10

. vi'db' - _ -
7) 2.32 Jadabadhlv^aaukopanayana. * JadabadhIramukanam
Samskarah

1.3.19 2.«

^) 2.33 Putrasvikaravldhl « PutrapratigrahakaIpa

1.3.16 2.6

( these 4 exhibit very little

difference in title)

Thus, they contain similBr rites. Yet it is to be

noted that the GBs of the SV occasionally prescribe a
number of Samans 'Chants' which significantly points to
the *bheda» distinction between thfi traditions of the
two V'edas.

e.g. 1) In the rite of Pratisarabandha. the difference

in respect of the Mantras in them is as follows :
 233

The GP.s of the SV p r e s c r i b e t h a t the I c a r y a .

while touching the w a t e r - j a r should r e c i t e the
chants on the verses -

( GRs of the SV read : ^^4. p r n ^ ^ : yTTPTR

As against t h i s , the HG3 and the BoGs' employ

there t h e verses Savitri viz, cf?Hfifcf^lTHPI I
and Vedadin • i n i t i a l verse of each Veda».

(HG;^ and BoG;i reed : jtl r^iiMl V^H, |i|["!MIH( '^W-

2) The GP.s of the 3V prescribe the chaunting of

Vamadevya-Saman a t the end of the r i t e Putresvikara

t h i s , the HOi and the BoGi do not p r e s c r i b e ,

they reed :
 It may be noted here that the recitation of the
Vamadevya has been employed in the procedure of
most of the rites in the Samavedic-traditions.

3) The other difference is that the 3V GPs mention

at the end of these S rites, the Acaryas as the
authoritative source of the procedures. But, in th ^
case of HGi>, it appears that there is at the end of
these ^ rites, no mention is made even of Hiranyakesin
or Satyasadha. Cn the contrary, the rites of
pauca, Pratisarabandha, PutrapratigrahakaXpa , end
in the HG^ only with the phrase '-f^f^ fkm^Oc^'
while the rite of Jadabadhiramukopanayana ends with

and the remaining three, i.e. those of

Only
Acamana, Yajnapavita and Ankuraropana end with
the woird
farfe

In the BoG^ the rites of Sauca, Pratisarabandha,

Amkuriropana, Asvattha samskara and Putrapratigraha-
> kalpB are clearly ascribed to Bodhayana in the

words : » ,-..*•-. ^ «,—^ «,««-, -N.-... ,,...,-, • at the end of

these rites. Further the rite of Jadabadhiramukopa -
- nayana ends in the Booi too, with the words , ^^,
and the remaining two rites i.e. those of Acamana
and YaJnopavita end only with the word , ^ ^ ,
 AS regards the rite of Jadabadhiramukopanayana,
only E ascribes it to Bodhayane, which is not convincing
since the BoGS itself does not ascribe it to Bodhayans.
Hence, it may be either & later composition attributed
to Bodhiiyana or E may be mentioning Bodhayana who possibly
wds different front the well-known teacher of the YV (?).

In the cj se of the rites of Icamsna and Ya.inopavits

which end only with the word • f^rfc! ' ^^ both, (i.e.
the HG^ and the BoGil) and which are specifically ascribed
to Satyamugri and Gaurundi in the GBs of the SV leads
one to doubt whether BoGa and the HG^ may have borrowed
them froBi the GP.s of the 5V.

viz. l)The rite of jcamana in the GBs of the SV ends with :

^^•^ farotrri wmr^^ mrEf^i 11

whereas i t in the HGS tnd BoGS ends with

2) The r i t e of Yajnopavita in the GEs of the SV

ends with :
f ^ f % Mh Meft'dirTrrTf^Tfe 5fr%SFIt:g

whereas in the HG3 and BoGS occurs only

Beside these ^ r i t e s , t h e r i t e of Grahasanti (2-2)

and of Graharcana {2,10) of the GPvS of tiie SV are q u i t e
 ^ O

p a r a l l e l to the r i t e s of -
Kavag;rahapuja - HOi - 1.6.1 ; Booi 1.17»
and Grahatlthyabalikarmop&hara » HG:^ 1.3.10 ; BOQ6 1.I6

The difference between the GBs of the two Vedas

i s in respect of f i r s t t h e order of the nine p l a n e t s
and secondly the ^iantras*
1) 9 Grahas »planets* in t h e GBs of the 3V are :
Aditya, Soma, Budha, Sxikra, Guru. Angaraka.
^ani, Rahu and Ketu

Whereas t h e BoG^ and HGii s t a t e -

A4itya. Angaraka, i u k r a . Soma, Budha» Guru,
iani, Rahu and Ketu.

2) The GRs of the iiV p r e s c r i b e a number of Samans * chants^

i n the worship of these 9 p l a n e t s .

e.g. ^ t T = ^ wm,, 41 Hfy^\'F^ , f i r f ^ ar^nRR\ ,

and the BoG^ and HG3 p r e s c r i b e :

^ i W : MM4( 1^?f^ yk^lH:, MfcfHI H: ^ ^

•^^ -^^ *^-^«| »| ^lJ[iSl|^^M<j^ l ^ i 1 = 3 1 ^ . . . I

That means the GRs of the SV p r e s c r i b e a chant for

every upacara l i k e r e c i t a l of Rathantara wKlle
offenY)^ padya * water for washing feet* e t c . ; where
the HG^ and BoG^ p r e s c r i b e only a Mantra/Hjxv^hias.
 The GBs of the SV contain some rites in prose
and some in verse in the same manner as the BoG^ and
HOi contain. In this respect the GRs of the SV exhibit
their association with these other Vedic texts.

The GRs ol the SV prescribe several Mantras which

are traceable in the literature of the Taittiriya IV,
e.g, 1) The Mantra fe^dd^r^ - - ^mn ^ i prescribed
in the rite of Brahmayajna (1.9,^ ) is from
Taittiriya Brahmana 3.10,9.2

2) The Mantra jff q ^ ?^f^ ... prescribed in the

rite of Udakasanti (1.16, 2.5) is from
Taittiriya Aranyaka. 2 i5-/

VII About the date of these Mss,

These Mss of the GPs of the SV are of_a late daj^e^

Just like the GP^ of the other Vedas, In the case of
these worksI one can state that they are compositions
or compilations of still later-period, since they prescribe
rites according to different Acaryas, who"'they mention
in such a style as * faroMT ^ ^TPTH Tn!"Rrf=?: * this could
not be written by the authors themselves ,

Furthermore, the inclusion of the metrical

passages (probably from sooMt Ka^jLka-work (/s) ) , which
 0'> D

obviously belonged to a l a t e r period and which, in

as
some c a s e s , appear/Just a r e c a s t of t h e prose-passages,
s p e c i f i c a l l y p o i n t s to i t s l a t e d a t e .

Another remarkable point i s t h e apparent i n t e r p o l a t i o n

of several passages (in t h e Text of some of t h e r i t e s )
from the works such as :

1) Laksana { / Laksya) samgraha in t h e r i t e of

Agnidvayavibhaga (2.1) in A to E.

2) Vatttana-Karika - at the end of the r i t e of Astavrata

( 1 . 1 2 ) , and Agrayana-prayoga i n L.

3) Smrtyantara ( i . e . an other Smrti-work) a t the end

of the r i t e of Astavrata (1.12) in E.

4) Akhandadarsa a t the end of the r i t e of

Durmrtinarayanabali (2.20) in A

5) Gautama-Smrti a t the end of the r i t e of

Arkavivaha (1.23) in B.

6) Smrt i sa ra samuc c ay a a t the end of the r i t e of

Rambhayivaha (1.24) in 1:^.

It is difficult to verify these references from the

o r i g i n a l works for t h e following reasons :
1) One g e t s only the mention about the woric Lakaana -
3amgraha in ttie Uanakhancla (of Caturanjgja Cintamani
where Ja« quotes the definition of 7 matrs from
'^ , 30
Laksana-aamg;raha.

2) The Vafltana-Karika is knovvn as some work on the

Khadira &rhya->jutra, ana it is available only in

31
r^S'form. I coula not get any Ms of this

work for verifying concerned passages.

3) It is difficult to know to which work the scribe

of ii. mentions as Smrtyantara

4) The work ^khandadarsa is just mentioned in the

dmrtiratnakara of Venkatanatha.

5) In the available Gautama-Smrti, the reference

quoted as from it, in B is not traceable.

6) The work *Smrtisarasamuccaya' is available only in

iv.s-form (vide India Office Catalogue p 477, No. 1556)

30. Hemadri - Danakhanda p.328 - g^| M4^\^\ . ^^c^,

31. UBS. Cat. of Skt. ?4ss - i) of r^sore l97S,p 256, No.4534

ii) of Adyar - p 77, No 33 C

 240

This work ciiscusses various domestic observances

and gives extracts from 2S sa, es on iauca, acara
. . • 32
fltana. drvyasuddhi, prayescitta . I could not
get the hs of this work for verifying the quotation,

The names of these works inaicate that the

composition of these passages is certainly later
tYiLn theffi.

Further the rite of {A ?) yajyaya.1anaprayascitta,

the fragments of which are available only in Ms A, seem 9-^v
>-'^
to refer to thg^works namely : •'^V t^V ^
1} th^rfBilahvt^rihmana C i - ^ ?sUav,-^ Smknnaoan
2) the Arseya-yyakhyana (of Arseya-Brahmana ?)
and 3) the work l i k e Tantrika (?)

and to the a u t h o r i t i e s namely :

1) :jalihotra 2) Varsaganya and 3) Asvalayana.

i'ihis c l e a r l y i n d i c a t e s t h a t the composition of t h i s passage

i s l a t e r than those works and a u t h o r i t i e s .

Therefore, i t seems t h a t these Mss are more or l e s s !

t h e compilation of some e a r l i e r and some l a t e r passages.

32. History of Dharmasastra - P.V.Kane, Vol.1 p 674.

 241

Approximate date of these Mas :

The rites of Grahasanti (2.2) and Graharcana{2.10)

of these I^lss, give the names of the nine planets in the
Indian order viz.
Aditya, Soma. Budha, Jukra. Guru,
Angaraka, ^ani, Rahu and Ketu
but in the Greek order, as in the l^G S (1.17) viz*
Aditya. Angaraka, iukra, Soma. Budha. Qaru ,
Sani. Rahu and Ketu.

This shows that these Mss contain the passages

(2.2, 2.10} which have received the Indian-order of the
nine planets (which is a development around the 3 ^
33
Caatury A«D.)

Considering t h i s , and the view expressed by

C.G.Kaahikar in h i s Survey of t h e ^ r a u t a s u t r a s . p l 6 l :
" All t h e o t h e r Sutras including t h e P r a v a r a s u t r a s
and P a r i s i s t a s and perhaps the minor Sutras^belong
t o t h e 3V may a l s o be regarded as belonging t o the
third stage" i . e . during the period 300 B.C. - 400
It

A.L. one can conclude that the work under

consideration belonged to somewhere between 300 B.C.
and 400 A.ii.

Tcofncfe
33. See J.Gonda 'The r i t u a l s u t r a s ' p 590, 84
Harting, op.cit. p MIV
VIII : The nature of Parisistas and the place
of the GGP in the available GRs.

The Parisistas, as their name itself indicates,

have a supplementary character, and this evidently marks
the comparatively late origin of these manuals. The main
object of them is to complete the information in some
work (like a GJ) which might otherwise remain inconsplete
in some respect or other. It is, therefore, no wonder
that several Sutra-works have one or more Parisistas.
In some cases they appear as integrated with the original
texts, like the Uvidha, Karmanta and Prayascitta portions
which are subsequently added to the original text of the
Bodhayana Srautasutre (Pob3), while in soa» cases they
appear to be independent works, like the Karmapredipa, the
Grhyasamgraha etc.

Nature of their contents :

The Parisistas describe those rites ^ minor ritualistic

details, various traditions end optioncl ceremonies quite
in their full length which have remained inccaaplete in
respect of sufficient details or unstatea (due to the
changed circumstances) in the proper Sutra-texts of the
Qrhya and the Srauta ritual. Natural was it then that

34. Bodhayana arautaautra, ed. W.Caland,

Vol III, Calcutta , 1913
 243

th«s9 works acquired a sonewhet sceondary inportanc*. However,

these woxics cannot be overlooked by the hiatorians and
echolars oi ritual-tradition of ancient India, since also they
have a character of their own which i s explicitly Vedic.

XMB)ortance of the Grhya^Parisistas :

Though the GP.s have a supplettentctry character, they

need not be considered as works which are not authoritative*
3inee whichever rites they oight prescribe, are propounded
after the teachings of the ancient authority to when tradition
escribes the Grfaya Sutras. From the point of view of procedure
(or perforaance) of the rites prescribes in the QP«s have ^n
equal injunctive force to that of the Grhya Sutras* In this
connection, i t i s interesting to note how the author of the
Acarendu discusses the equal iaportance of the AsvGS, and the
AsvQP, and further how the rites described in the Karlkas etc.
are less authoritative than those of the GP*s. It reads :

(p. 5)
 9^"
^^4

l l i i s e x p l i c i t l y p o i n t s t o the s t a t u s equal t o the

Grhya^utras and the a u t h o r ! t a t i v e n e s s of the GRs.

GRs of a l l the Vedas : According to the s u b j e c t - m a t t e r

of the Grhya-Parislatas (GRs), one can c l a s s i f y them,
(those which are a v a i l a b l e e i t h e r i n printed form or which
are mentioned by s c h o l a r s ) in the f o l l o w i n g way :

1) The GRs of the RV :

The Asvalayana-Grhya-Parisista (ASVGP)

(The Bahvrca-Parisista and the ^ankhayana-Parisista

which are mentioned by Max d u l l e r i n h i s
»His. of A Skt. L i t . 1912, p.129 )

2) The GRs of the YV :

The Bodhayana-Grhya-^esasatra (BoG^)
The Hiranyakesi-Grhya-l^esaautre (HOi)
and the Paraskara-Grhya-Parisista

3) The GRs of the SV :

I a) The Grhyasamgraha
b) The Karmapradipa or the Chandoga-Grhya-
-Parisista.
c) The Gobhila-Parisista

d) The so-called Parisistas of the SV

namely Samaganam Ghandah. Kratu-Samgraha,
Viniyoga-damgraha, Samotpatti, Arcikanukramani
etc. which are available in a collected form
 o 45

in the ^is (Bodleian No 466), vide Max Muller

His. of A Skt. Lit.,1912, p 129, and vide
Weber in Indische Studien Vol I pp 25-67,
Ms No 2.293

II) a) The Gautama-Grhya-Parisiata (GGP)

b) The Khadira-Grhya^Parisista (KhGP)
c) The Drahyayana-Grhya-Parisista (DGP)

4) The GPs of the AV

The AsvGP of the RV, the BoG3 and the H&> of the
TV and the GPs of the AV prescribe a number of rites e.g.
those of Snana, Acamana, Pratiaarabandha, Udakasanti etc.
Among the GPs of the SV, the GGP, the KhGP and the DGP
also prescribe various rites as the GPs of other Vedas do.
But the Grhyasamgraha. the Karmapradlpa and the Gobhila-
parisista which are also known as GPs of the 3¥, differ
in their nature.

35
The work Grhyasamgraha is a metrical work,
— st *"
which comprises of two Frapathakas. The 1 Prapathaka
contains 114 verses, and the 2"*^ 95 verses.

35. Das Grhyasamgraha des Gobhilaputra Von Dr.f'i.Bloomfield

Z.D. M.G. Vol.XXXV, pp. 533-5^7
 24 G

36
The woxic is ascribed to Gobhllaputra. It discusses
a nunber of preliminary things and minor ritualistic
details, e.g.

1) ( i t d i s c u s s e s various e p i t h e t s of Agni i n the

context of d i f f e r e n t rites).
'The usual f i r e i s known as Pavaka, while
t h a t ( t o be used} in (the r i t e of) garbhadhana
37
i s known as fearuta*

2) '1/^herever the mantras are not prescribed ( one

should) employ there vyahrtis, but when
f!iantras are prescribea,
(one should then perform)
3^
the rite with those Idantras only.*

The metrical work Karmapradipa is known by the

different names also viz.:

tl^iM^Hi: 1T^ f^l^^q^TcgqTF^ II 2.95

3fT=Tm HI i-icti WH "jptirn^ f ^ v A ^ 11

1.2

H-lir«<|2|fl| r | r ^ TTS"?!^^- C F T ^ ^ I I 2.6

 39
••^ Gobhlla Smrtl (GoSm)
/ 40
2j Chandaga~parl8ista
- -
3) Katyayana Smrti
«
ii""(KaSm)

Gobhlla Smrti divides the matter into three

Prapathakas. The 1st Prapathaka contains 150 verses,
the 2»«i 171 verses and 3 ^ contains 170 verses. The
^®* Prapathaka alone it seems, is divided into 7
Khandlkas, of which only the 6th and the 7th are mentioned
in the text* The 6th Kandika contains tk to 97 and
that of 7th 9<? to 150 verses.

The Karmapradipa or the Chandaga~Parislsta

dtvl.des the saaie matter into two Prapathakas and each
of tha& is again divided into several Khandas.

VJhile the Katyayana Smrti contains three

Prapathakas and 29 Khandas idilch pertain to the
same matter*

39» Sartinam Samuccayah ipuV! skc^^y ^•'^•^P^®» ^^^ ^^ ^^ >

Poona ,1929, pp 49-71, contain the Gobhlla-Smrti.

40* Karmapradipa or Uhandoga-Parislsta ed, k.M*

Chandrakanta Tarkalamkara , Blbliotheca Indlca ^
Published by Asiatic Society of Bengal, Calcutta, 1909*

41. Dharmasastra Samgraha ed. Vachaspati Upadhyaya,

Delhi, 19?^, Vol II, pp 401-432 contain Katyayana-Smrti.
 248

This work b e a r i n g d i f f e r e n t t i t l e s , discusses

numerous minor i s s u e s which o c c u r i n t h e ritualistic
procedure i n general, such a s : r u l e s about sacred,thread
and about t h e use of f i n g e r s and hands i n t h e performance
of a r i t u a l ; r e g u l a t i o n s about t h e p l a c i n g of Kuse;
about p r o h i b i t e d a c t s ; r u l e s about a Parvana Iraddha;
d e s c r i p t i o n of v a r i o u s s a c r i f i c i i i l iospiements - a r a n i s ,
gruc e t c . r e g u l a t i o n s about snana, semdhya and
panca^hayajnas, and r u l e s about p e r i o d s of i m p u r i t y
due t o d e a t h and s r a d d h a s of v a r i o u s k i n d s .

e.g. i ) The darbha b l a d e s of green colour a r e recommended

for a sacrifice; t h o s e of y e l l o w c o l o u r , for
t h e domestic s a c r i f i c e s , whereas t h e b l s d e s
t o g e t h e r with t h e i r r o o t s belong t o t h e worship
of a n c e s t r a l d e i t i e s , and t h o s e of speckled
/ 42
colour to the Visvedevas.

ii) I n t h e absence of t h e h o s t - c o u p l e , t h e P r i e s t s
should not o f f e r e s a c r i f i c e , i f they do so i n
43
t h e absence of b o t h , t h a t s a c r i f i c e beccanes f u t i l e .

42. ^rf^cTT: irftwr W * . 'ft'cH-l : XTPRlwr: I

WWT iVi^ii) ^^can": ^^'iirtr ^'*Jr^^r<tHr: ll OoSm 1.2C

 O /•
9

This work i n a l l i t s versions with differ^it

t i t l e s begins with an adoration to the SV viz* * Qm
oaaah Saaavedaya *, which assures t h a t i t belongs to
the SV« As regards the authorship of t h i s work, it is
generally known as ascribed to Katyayana. But the
colophon of Gobhila-Smrti reads thus :

This leads one t o doubt whether t h e author of t h i s work

i s Katyayana or Gobhila, or i t i s of some l a t e r composer,
who a t t r i b u t e s i t to Katyayana.

, 45 . . .
The Gobhila-Parisista contains Samdhya-Sutra^
Snana"Sutra, Snana-Sutra P a r i s i s t a , Sraddfaakalpa and
^raddhakalpa-Pe r i s i s t a .

44* See the Colophon i n the KaSai

See Max Muller His. of A Skt. L i t . 1912 p 125 f^. 2

ys^i imfi Oinaf ^n^TiR^jf^fc! ^i*^r(;«w4?frv:^

45. Gobhilaparisista. ed. CTarkalamkara,

Calcutta , 1909.
 :50

The chapter of Samdhya~3tttra prescribes the

rite of Samdhyopasana. which considerably differs frcwa
that prescribed in the GGP, KhGP, DGP, The Sutras 15-20
of this Saadhya-stttra pertains to the atoni&ent for the
failure in the Saadhya-observance, which (except
the 20th Sutra} mostly resembles the rite of
VratalopaTprayascitta (l.d of the GGP, KhGP, DGP).

The chapter of Snana"Sutra prescribes the rite of

snana which exhibits striking similarity with the rite
o^ ^irttikasnana (1.3 of the GGP, KhGP and DGP). The
difference between the two is only that GGP {1.3)
prescribes deva tabhj^ saatdhana * declaring to the deity
(for the favour of which one takes bath)' only before
the act of smearing the body with loose earth, whereas
the Snana-Sutra prescribes it again, before entering
into the navel-deep water. Ftirther, GGP (1.3) prescribes
the recitation of additional verses namely,

in the list of Aghaaarsana verses.

The third Kandika of the Snana-Sutra prescribes

the Snanangatarpana 'the gratification of deities,
sages and manes 'to be performed after bath' which is
not present in the GGP (1*3) •
 OFT -1
C,0 1.

The Snana-3utra~parislsta p e r t a i n s t o the t o p i c s

l i k e importance of Kusa blades, Pavitra and Japa i n v e r s e .

The portion of jraddhakalpa and i t s Parisis^a

a-ve not t r a c e a b l e i n the GGP, but iraddhakalpa is,
to soffle e x t e n t , comparable with the ^raddhakalpa of
Gautama.

Thus one n o t i c e s t h a t the Grhyasamgraha. the

Karaapradipa and the Gobhila-Parisista (except the
r i t e s of Snana and Saadhya) have t h e i r contents of a
nature d i f f e r e n t from t h a t of the GGP, the KhGP and
the DGP which also belong to t h e 3V. The contents of
these l a t t e r appear p a r a l l e l to the GRs of the RV and
of the YV, since they a l s o p r e s c r i b e mostly those
coBimon r i t e s which had remained unstated in the r e s p e c t i v e
GrhyaSutras.

AS regards the GEs of t h e AV, i t seems t h a t they

are a l t o g e t h e r of a d i f f e r e n t p a t t e r n , for they alone
are named a f t e r t h e i r own Veda. They p r e s c r i b e various
rites, however only a few of them are i n common with the
GGP, KhGP and DGP of the 3V, v i z . the r i t e s of
Vrsotsarga. Samdhyopasana. Snana, Tarpana» ^raddha.
Grahayuddha.
 t, o i—

The GPs of Bodhayana and Hiranyakesin schools

are knowi as the GrhyaSesaaiitraa.

Whether the Grhyaiutras incluae any of the rites

which occur in the GRs?

In answer to this question it is important to note

that the Jaimini Grhya Sutra (JGS), Vaikhanasa-Grhya-
Sutra (VGS), Ignivesya Grhya Sutra (AgGS) and the
iankhayana Grhya Sutra (^GS) contain in their texts of
the Grhyaliltraa some such rites as the following :

1) JGS states Grhavidhi (2.6), Adbhutaeanti (2.7J

and the rite of Grahasanti (2.9) which are quite
similar to those of the BoG5 (1.18, 2,7 and 1.16)

2) VGS states the rites of Snana (1.2), Mrt Suddhi (1.3)

S&hasracandradarsana (2.21) and further its
5th Prasna states the Pitraedha and craddha and
various Prayascittaa.

3) AcjOS includes the following rites :

Punyaham (2.3-4), Kautukam (2.3.5), ^atabhiseka (2.4.6)
Vayaaabali (2.4.?^), YaJnopavita (2.4.9)
Grahayajna (2.5.1), Ayusyahoma (2.5.3J,
Apamrtyunjayekalpa (2.5.4), Prajarthihoma (2.5.6)
Parjanyakalpa (2.5.10), Acamana (2.6.1), Snana(2.6.1),
 Svadhyaya (2.6.4), damdhyopasana (2.6.S)
Funarupanayanam (2.7.1), Punaradhanam (2.7.2),
Dyibharyagnisamyoga (2.7.3), Garbhlnlsamskara(3.10.2)
Pimahsamskara (3.10.5), Ekoddlstam (3.11.2) end
Njr^yanaball (3-11.4)

Gut of these, the rites of Acam&na and

Grahayajna resemble those oi the GGP. further, it
prescribes the rites of Pitrmedha and sraddha also.

It may not be wrong, therefore, to say that these

2-3 Grhya^utras may be the source of the GPs of
the other Vedas, and these GrhyaSutras may be of a
date later than that of the other Grhya^utras.

4) fe - The case of the !>&> is somewhat different, its

parts are known as the Parisista, though they do not
prescribe the common rites which occur in the other
GPs. Its 5*^^' and 6^^ sections form a Parisista
which contains the rites of Samarehana 'depositing
the sacred fire in oneself (i.e. Atamani) or in a
forest samidh (5.1)

Utsarg;ah 'construction of wells, ponds etc. (5.2)

Aramapratisthakarma ^sthalipakahoma in the house(5.3)
Praya8cittayah( 5.4-*^) and again some in 5.1C),
Sapindikarana (5.9), avadhyayamyakaniyamih (6.1-2)
iintih (6.3-6)
 54
OCT

About the relation among th» ^ss.

Affionr': these r^iss closer similarities »re noticed

between (i) A and C, (iij 1 and i), E shows a marked
difference rro* each of these two groups. The relation
among the Mas can therefore be diseusseo thus :
It seems that A and C fire relatea to some one Ms, let us
call it k, because they contain similar order of rites
and similar contents, from A there may have been derived
further a t-ss h, which resembles A in respect of certain
rites which are available only in k and B* U is an
incomplete hla, however, its available part indicates definitely
its close association with B. Itierefore one cannot be
certain if u were merely copied from B or it also derived
from A. I have sui^posed that it could be derived from A*

., seems to h&ve been derived from another Ms beside K

in a different direction.

This may be shown in the following tree :

S c M> e O r i a / iMil M

r 1
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GAUTAMI - I U O D H A T I
 438

OAUTAKI-PADDHATI (GPd)

While searching for the i^ss, which pertain t o the

Grfaya-ritual and are ascribed to Oautamai I cane to notice
t h i s work e n t i t l e d as the GPd, Ms. ^o 256, Ace No 7164
as mentioned in the Descriptive Catalogue of Sanskrit
Manuscripts. Magari-Prfacarini Sabha, Varanasit Vol.1 p, 174.
As the t i t l e of the work clearly indicates i t s associaticm
with the Uautaaa ^aaavedins, X have included i t in my
studies in order to veriiy the truth i f i t really belonged
to the Qautajaiyas* I have used a xerox-oopy of t h i s Ms.

Description of the Ms
title I GautaBi-Paddhati
Folios : 1-20
.liubstance : Paper
Script : Devanagari
3ise : 27.1 X 11.2 em
Lines : 9 psr page
l«ettera : 34 psr line
Extent : Inco^lete
Date : Old. At the top of the last (i.e. 2dthJ page
a line is addea which provides the information
that a person naned Qaurldatta is the serLbe of
this work, who mentions that the work is coapleted
on Sunday, the 7th day of the first fortnight of
the month of Caitra in the 3aavat 1921,
 439

(2039 is the current 5amv&t, h«nc« this Ma

aseas to hav« b«ea copied in 1d65 A«D«)
The scribe does not mention the place of his
residence.

Peculiarities of the OPd :

The Ms is replete vdth corruptions* It reads the

;:;>andhis wrongly, spells the words improperly, and provides
unusual forms*

Orthographical peculiarities :

In a large number of c&ses (or almost usually }

the Ms reads :

i) n for n
venu for venu

ii) j^ for kh
mesala for mekhala

iil) i for X.
JaJamana for yajamana

iv) £ for a,
samidh for samidh

vi £ for £
aJUsL ^c>^ sami
 440

vi) V for b
«•• mm

iLaaJSk fox* l^jjna

vlij ri for r
Aridham for drdhaa

vlU) ru for Ifr

Yl»trttrna» for viitrirnaa

Double j>aadhta - eg* Gautam&ha for Gautaaa &he

iB^ropor word »*^s eg* ^arakara for Jarkara

ianicara for ianiscara
iaaia for iaslnaro

The orthographical peculiarities are so numerous that

in the oritical apparatus given at the md of each page of
the text, 1 have not mentioned them*

About the presentation of the critical text of the GPd*

a) 1!he text sometimes divides the matter into Sutras and

numbers them* I have followed the numbering (in such cases)
giv«a in the Ms* I have not numbered the whole of the
text serially*

hi wherever the reading does not laake any meaning, better

wording i s suggested alongwith a question mark preceding i t ,
or only with a question mark in the brackets.
Qi Rectangular brackets are used to indicate ttie wording
supplied for the improvwuent of readings*
IMT"RODUCTION
 441

IKTROUUCTICN

Yhe natvur» oi fa P&ddhatl T«xt<

^® Pad<ifaatla. th« Prayoges and th« Karikas ar«

among the l a t e r wox4cs on r i t u a l . The Karikas are versified
presentations of the r i t u a l . But they do not give a f u l l
procedure of the s££ie. Tha Pr&yOi;£>s are the wox^s which can
he reg£rdec as PF: c t i c a l handbooks of the ritu<;ll£tic
traditions of a School. They explc^inevery d e t a i l (in the
aode of vidhie do*a) that i s to he perforoed towards the
completion of a r i t u a l . The Paddhatis also pertain to the
exposition of the procedure of r i t u a l s likendse; however,
one laight argue that they differ froik the Prayogas in that
they px*ovide the outlines of tiie vidhis do*s in the
ttanner of the PrayoKfcs*

I t may be pointed out that Rajasekhara defines the

nature of the Peddhatis in h i s KavyaBdmafflsa as follows :

*Vrtti i s the ejqplanation of the Sutras, and Paddhati is

the explanation of the Vrtti. This means that according to

1. KavyastLaaffiact of Hajiisekhara, Uayakawad Oriental

Series No.1, Baroda, 19l6, p. 5
 442

Rajasekhara a Paddhatl can be understood aa an ajqposlticn

of a cQaffi>. on some ^utra-work. This Indicates that the
author of a Paddhati i&akes an effort only t o f i l l in sose
gaps l e f t in the coouru on which h i s Paddhati is based;
however, he aoes not g,ive a l l the contents in t h e i r f u l l
extent. 5uch a work i s noticed, i t i s alleged, in
Kesava*s Paddhati en the Kausika-Sutra.

Yet, t h i s defirdtioz) of b faddliati does not seesi t o

be applicable to the t e x t of the GPd, since i t does not
betra/ &nf trace of any comm. on some Sutra-text, oreren
a fragment of any ^utra*text i t s e l f . I t may be said
nevertheless, that i t s t i l l remains to be seen as to what
really distinguishes the Paddfaatis from the Prayogas.
A rapid glance over a number of Prayogas and Paddfaatis
have not revealed any appreciable difference between these
two types of works. In fact some t e x t s of Paddfaatis have
3
been altem^itively turned as frayoaas. A closer study of

2. Kesava*s Kausikepaddheti ed. V.P.Limaye and others,

Tilak Maharashtre Vidyepith, Pune, 19^2.

3* Katiyestidipaka (Darsapaumamasapaddhati) of
Nityananda rarvatiya, Benaraa, 1924.
Asvalayanasutra-prayogadlpika ed. •iomanathopadhyaya-
Nyayopadhyaya and Kayatirtha , Benaras, 1907*
K

Agni^toma-Paddhati. ed. Pandit Bhagavatprasada ^arma,

Benaras, 1934.
 443

th« various Paddb&tis and Pr&yogas should i t aay bs hopsd,

rsTsal ths (undsriitood) d i s t i n c t i o n bstwssn thsa. I have
rsfrained from isaking such an effort in view of the H a l t e d
scope of ay wozic, v i s . tracing out the Cauteaa*8
ecmtxl bution to the Orfaya r i t u a l of the ^aaavedins*

About the Gautami-Paddhatl t

Ihe GPd i s a PadOhati which may be said t o pertain

especially to the r i t e of Gr&hfcpuJa* while providing the
r i t u a l i s t i c procedure of the saae, the GPd s t a t e s the
following as the prellainaries :

^* Jteac^aPa ' i a e r l f i c l a l pandal* and i t s erection by aeans

of certain types of Venus *baaboo sticks* e t c . Torana
*festooned decorations over door-ways of the pandal*,
I'iandala *Circul&r marking of the groimd to lie used
for the s a c r i f i c e .

2. ;>akalpa - :
Kui^da *fire->pit* i t s types and i t s preparation,
feekhala *the cords or l i n e s draMti around the altar*,
and different Vedis l i k e havanavedi *an a l t a r oade
for the offezdng of oblations*, grahavedJs *the a l t a r s
for the 9 planets*, and the a l t a r s for the S Vasus
16 Matrs, 5 Lokapalas and for 64 Kalas ( i . e . for
t h e i r presiding d e i t i e s ) .
 444

3) Xtiin9i4r&vy&nt * sacrificial utensils, wtbstancss to \M

procured by the performer, Niaedhs'-vxcare *the
substances, men &n(i wonen th£t are regarded as
prohibited in the performance, Acanra-varans * selection
of the officiating priest*.
IhBXi the GPd prescribes the rite of Punysha-vacana
'declaring the day as auspicious by the chosen Brahaanas*
and of the Kankanabandhana ^fastening of an anulet
(for the rasov&l of the evil which Is likely to affect
the performance)•

4 Further the principle-procedure i s prescribed such as :

avihana 'invocation*, sthapana 'establishment*, pujana
'worshipping with certain offerings* and finally
vlsarjana *sending bade of the 9 planets, their
adhidavatas 'deities' and pratyadhidevatas 'presiding
deities', panca lokapalas '5 Guardian deities of the
world, of l6 i4atrs and of the 6^ Kala>didties»

The text of the GPd appears to be enriched with the

local practises and customs* It prescribes that the performer
should invoke and worsMp different c i t i e s , various (holy)
rivers and Islands, oceans, seas, mountains, trees in general
'zodiac ',

and in particular 27 Constellations, 12 Hasis. Yak^a,

Gandharva, Kinnara, Kaga, Apsaras, 7 Rfis etc* It is to be
 415

not«d particularly that i t ^nua«r8t«a and ineludas iurth*r

th9 64 Hale a stm^ng tha daltids end praacribaa tha
worahip of than. It la haard that in tha provinca ol*
Var&naali thara la a daity naaad Ghauaaati aa rapraaanting
64 Kal&a and aaong tha reai<i«it8 of Varanaaii tha worahip
of thia daity ia also pravalwit* In addition to thaaa
daitias tha taxt praacribaa tha vforahip of i>anratobhedre
etBd Linjiiatobhadra (daitiea or Cakrsa ? ) and daacribaa
tha prapajratiima and aaaw2raa«fita of Hai^dala ate* for than,
Mhich craataa tha i^prassion of aoa« latar tantrika-%«orlc
influencing tha QPd.

Tha GPd aaploys a numbar of I^^antraa neat of thaaa

ara givwn in full-forb, vnd ara tri^caabla in tha Vajaa*tn»yi
•aaahita of tha i^ukla TV* Ihia may ba ragardad aa an
indication of tha (latar) cloaa aaaociation of tha
Gaut&ffiiyaa (raaiding around Varaj^aal) with tha followara
of tha Vajaaanayi IV.

Thara ia not avallabla any proof (like adoretion

to tha ^V in tha baginriing of tha work) axeapt i t a l t i t l a
vuliich attributaa ti^.ia work to Gautama, th«t could daflnitaly
point to tha r a l a t i ^ of thia work «4.th tha SV* Tha GPd
doaa not praacriba tha recittdl of any aaaan ( in tha proeadura
 446

of Or&hapuJa). which i s frequently «Bployed in the rite of

Grehaeanti (2.2) and of Grahercana (2*10) of the GGP*

The QPcl prescribes the vorahip of Visnu» iiva,

Ganesa,^^JBatukabhairava and evMi of Hanumat and provides
^^* y^antraa for the Japa-worship of th«B and also provides
the GJyatri-Mantras to be recited by the OMI of four
castes* The deities like Hanusiat and Batukabhairava etc.
e

are certainly known in the later developsent of the history

of religion. Hence, the text of the GPd is obviously of
VBTy very late date and it has been ascribed by & later
Gautamiya to Gautana. Sv«i then it has to be regarded
significant insofar as it proves the existence of the
Qautaalyas in late days and their regard for their
tiae-honoured authority viz. Qautesa.
 — / 447
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