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|ie| i^l|HJ 14441^1^1 ^ if il<^<^^*^ltli^^p^<^ft<^UI Mahaaeva, in his Com- mentarjon the Hiranyakei&i-Biitras, sajs distinctlj, IQ^f^ ^(7^(4 1 ** When we Bpoke of this (the authorship of Madhuchhan- das) to a learned Hindu friend, he exhibited very marked dis- satisfaction and distress^ begging us to write and tell Professor Wilson that the hymn had no author; that it had existed from everlasting ; and that Madhuchhandas was only the fortunate seer to whom, on the last occasion of its revelation, it had been re- vealed."— Benares Magazine for June 1851, <' On Miiller's Edition and Wilson's Version of the Rig- Veda.** kS EXCLUDED FBOfi THE SBUTI. i^een the Ealpa-siitras, which teach the f sacrifices enjoined by the Vedas, such ssess them, and the Smritis, which de- lority from parts of the Veda that have ared or are dispersed, or the existence be proved by induction only. It is re, to establish the authority of the han that of the Smritis. The objec- ave been raised against the authority , and which had to be removed by us i be thought of with regard to the not even if it were only for argument's jestion, therefore, is only this, whether pas have the same authority as the her they merely derive their authority he Veda is called * shadanga,' * having . these six members, and amongst >a-sfttras, might seem to be implied by lame of Veda. This, however, would the Ealpa-siitras, as is well-knoMm, are luman authors like Mafiaka^ &c. They leir names, like the E&thaka and other Veda, from those by whom they were it from their real authors. It is true, ; the authors of the Ealpa-siitras have ishis, and it might be said that as Si^u ^% ^^'ta^^ *^CX*TJI>ED FROM THE SBUTI. o\)aeTve^ m sxvot^^^ place, partly from the Veda, but ^Tt\y a\ao irotu other sources ; and the same applies, according to liitn, to all the Ved&ngas and Smritis ; nay, even to later works, such as the epic and paurftnic poems.^ *' For teachers and pupils do not only know by heart the Ejilpa- siitra books, and the other Yedanga and Smriti compositions, but thej also remember Aivalayana, Baudhayana, Apastamba, KStyayana, and others, as the aathors of these books.** ** All that has reference to yirtae and final beatitude is taken from the Veda, while other matters, the purpose of which consists in pleasure and gain, are according to the customs of men. This distinction applies not only to the Ved&ngas, bat also to authoritative passages in the Furanas and Itih^as." Uvata, in his commentary on the Sakala prati^kya, takes the same view. He says, '< that as the Veda was too difficult to be used by itself, learned men have extracted from it different doctrines on the ceremonial, the metre, and grammar, and brought them into a more intelligible form in the Sutras." ?[T^^ t^rcpr fli^ ^iaN^^^i^^if^ f^in^rr- And again : ^RT ^T^ V^m^^ ifNvt ^lIcHf^^ Vf3f^ 100 1X)ST feXKH^B. Ati <>fc>3 ction againgj. tliiB division axid -terminology, not vi-n"k:-rown to the Bra-t^^*^* themselves, is that it is diflaotxl* to say Tv^hethe^^ certain Sm&rta-siitTas may not T>e "fc>ased upon some lostSft-khft, of tHe Veda- The Srauta j^oxrtiona of ^j^^ -^^Ipa-stltras, there can be no aouht, are founded or ^f"*' ^^ ^Y *^ name we undersi;and not only th liymBS, but also the Br&h. njanas of the Veda. B,.i; there are only few allusions, iiTt? '^ *^* ^'^^Qianaa *^ *^® ceremonies described quoted ^Z^^^y^'^^^s ;' aii^ the few passages which are *ot-J^ **-on the g-,-.. i-r* their support, are chieflxi ►tn the gj^^. 5^^ their support, are chiefly branchei^'^/T? ^'^iiyakr^^ *^^ Upanishads, the latest ir te>:r^Sr',^^?e8 of e-^*^^f * ^*^ ^gl *<> particu. there aiW^^ 7^"**es, ^^^-^ ^^^"^ writers admit that ^ruti, .a^^ !r^^ ^ery Vaisar*^^ aUusions to them in th^ on parts of th^^^ to JS^^^ *^** *^®®® ^^"^ *^® based ' a vi^.,^ Trhf\^ Wtoi^*" "? ^^^"ge'* exist. This ° Bis <Z3^,^^'^^ is tatl^ ^^' instance by Haradatta <itras, .:.3dT?**^ o^ ^^^^*^*^'^^*'* S&may&charika- ii the lerst Q^^^^es ^^^ ^® examined more closely JservatioBs '^'^'^^ ctr^^^^^"" ^^ "^^ ^^^ following /Z^Z-^fa^''^^^-e* ^.^plies a reason, which is tha the.^^(sacrifi^^ ^^,.d^drAya(domest^ re8uppc^^?**er obse^**^-it<=^ *^ other observance md suet* ^ ^t was ^ ^^ performed by ^ ^^^ ^^^ ^^i^ir**-' ''^'^irijTf^^Bagpsri— — •^'^'^^iUKft ix>sn. a^^xxAs. nta are of aztthority which were nevo the Zaxjo,* " Haira^a-tta^ Tremarks, with regard tn&t every a.gx'eeixient becomes of je only xnstde l>y men like Manu, &c., ^^. Bixt; then, it might be asked, ^^tid out. tlxat Mcmii knew the law, ^ot? I*eople answer, that Buddha fysA a feno-wledge of the divine hiw. ^ ^bt ^ said also of Manu ; and if a t^^^ things Toe ascribed to Manu, on > ^ceUence wliich he acquired by his "Ti**' '^^ ^ouia l>e the same for Buddha. '^<^ ''®™®* - * If Buddha know the ^^ ao* '^^*> ^tat is truth ? If they jjt- ^j^rt*t.ou on tbe Upanishada. thinks it i. .\^*^*t*^*' ***^'^'f of the SankhvB, and Buddlia >^> "f"'! Pf'^*"- (.IndiBche Studien. i. 436.) T***^Ae* tJ^%^?Jtre, and calls it n6t very pro- V^*Jt ^'l^"*"*"/ themselves observed a certain *tf *® ^flTe ^*^ T*!!!. ^P^l "d B<Wb. But this ' ^el^ X\^ ^ ** ^®*" diflFerent persons. Nor '*■; *^° wftt ^"^^t^"!,*^ ***"* at Kapila-va8tu,the town ^^ret^^'^of *®^*|P*^*. eem to prove the identity of ,eg ^o* ^y """^if ' ?°°Jecture, the same ingenious ''^***^o*oi<* f *™Sankhya (Panchakha Kipileya) *^ *^JJb^Py* Pftanchala, who occurs in the 6at. *^^* *hile'° % ** article (i. 84.), both Kapila ^ZiH^ "' Itber, t^ ^°™®' • the founder of the S&nkhya, 1>^iA\ tB of the Toga system, are merged into Kapya *^ *^\fter*^^°''®^®''' ^^"^ opinion also is retracted, .^ ^ler tbioVt" that the Toga system might be a later ^Jp-tAue^nVM- 104 It is a ivliether t existence credit or ^a in ther invoke th. ca3lioS * ^^.tnenta-^ fitter '^^'' '^u^^^tta a,tt':-' to tta tr" %: the J2. .. - • 2.^ --^o-* ^^^^^^^^^ XQof iot If a man o"*^^*. ** Pleases, f" ** ^at. "" prove vr^ >^t.alr '"' '* ia J? ^. witness- _*^rT%TT*^ . ^ "Ppe^"^ he may ^S" to a dead '< Why has a ^^ * the other^ ^ j* —vi-e i the Jit st^TBAS EXCLUDED FROM THE SRUTt. 97 Angirasa was not the author of the Saifiava hymns ia the S&maveda, the Ealpa-siitras too were not com- X>08ed, but only proclaimed, by those whose names they bear, particularly as there are even Br&hmanas, for instance those of the Aruna and Pard^ra-6£Lkhfty which have nearly the same form as the Ealpa-siitras. Nevertheless, nothing can be more mistaken than the opinion of those who would put the Ealpa-siitras on the same footing as the Veda, because people who teach and learn the Ealpa-siitras- know that there was a time when these works did not exist, and that they were composed by certain authors like Ma6aka, Baudh&yana, Apastamba, A^val&yana, E&tyayana, and others."^ They are drawn, as he ^ Kum&rila ezpresslj observes that these names signify certain individuals, and not Charanas (sects), like those of Katha, by which eertain dakh&s of the Veda were promulgated. ** The branches of the Veda which were prodaimed by the sects of Kafha and others from all eternity, have a fair claim to be called eternaL But this does not apply to works handed down by the sects or families of Malaka and others, however long they may have been established. For names like Ma^aka, Baudh&yana, and Apastamba, imply an individual being which had a beginning, and therefore it is impossible that a title derived from these names should ever belong to an eternal work.** And agun: ^v^Bi>Aisro.A.s. .0% (X<^>' <> amoTigsti ^^Slf^ e^ e In tHe Sfk-tiras, lio-wrever, the c ^^^^^titi &iid Sinriti is distinctly ^^^^jj^e Ajmpekda-s^tir&s^, "which "w ^ amongst; t\\& e&rliest specini '^^^^^^^'^\rsy&xit.\OTXG3. \>y the name of £ <^^ ^^^ ^&a\Tii iilcie l^echnical distinct cy\ </^ ^^^ Smriti is not mentioned, it w< 9f^\^ ^^ '^^©y conclnsions from this, as tl - ^^o^^ ^^^^ ♦>* ^^ii^i is later than the Ai ^\^cl0^ *^ *^^ S<itra-literature o ^ ^ -|:;r^ve reference to the Veda. .o.*^ \)e .^^^- /fTie Sio? V^eddngcis. exaTuinatlon an ^^^..> v^^ ^^V* Ot>®^ ^of^'*"'**^^otlerwlio8e source Ua '''* - i^ \9''^.^<So- ^^'^ ^ inferred," Pratyaksha ^^ ^bic\i •^ ^ of e Veda which aU men can i ^^^^(tf^tion) is explamedby ^t^ legends, Poranas, the Ha -„ ^ l>***^yAa.