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distinct purpose of founding a new Gharana, it can easily be imagined how different communities, after adopting a collection of Siltras as the highest authority for their ceremonial, became inclined to waive minor points of difference in the Sanhit&s and Br&hmanas, and thus coalesced into a new Charana under the name and sanction of their Siitra- k&ra. After these new Sautra-charanas had once been started, we find that the Sanhitd.s and Brd.hmanas, cur- rent among their members, were designated by the name of the new Charanas. Thus we may explain the title of A&val&yana-br&hmana given to the Aitareya- brfthmana in one of the MSS. of the Bodleian library^; and we shall not hesitate to ascribe the same meaning to an ASvalHyana-br&hmana, said to be quoted by Ydjnikadeva in his commentary on K&ty&yana.* Why such a Br&hmana should not be quoted by early writers, such as the authors of S&tras, is easily un derstood. Its title was necessarily of late origin, and it is important as marking the progressive changes in the nomenclature of Indian literature. We have a similar and still better authenticated instance in the so-called Apastamba-br&hmana, which is but a dif- ferent title of the Taittinya-br&hmana, as adopted by the followers of the Apastamba-siitras. It is in this manner that the Siitras may be said to have contri- buted partly to the formation of new Charanas, some of which are not mentioned in the ancient lists, as, for instance, the K&ty&yaniyas ; partly to the extinction of > MS. Wilson, 473. The title is ^T^JWTTpWr "Ifrfpir (sic) ; it contains the fifth Book of the AitareTa-brabmana. ' Kfttyayana, ii. 5. 18.; vl 6. 6. Indische Studien, i. 230. o 2 _A <** io "-' ..--:^">i> ^r<ra-*<'rt.o' ^" --r5!-5s:sv^ A^^T^ae^^'J^ o€ ^^ev-' Atr 9- ^.^ t.v^e ®L^,iv\^^ *i t\ve ^^r^vve ^^\\vc ' ^tva*®"^ ,.t<® foT ir^' KALPA. 197 two S&kh&s whose respective texts are different, while in the Taittiriya-veda we find S&kh&s with different Siitras, but no differences in their sacred texts. Hence it may be said^, that sometimes, where there is a dif- ference in the SAtras, there is also a difference of SUkhft ; and, on the other hand, where there is a dif- ference of l§&khd^ there may be a difference in the SAtras." Mah&deva goes even further, and tries to show that, like all the revealed literature of the Br&h- mans, the Siitras also existed previous to the beginning of time and had no historical origin.* "As the various l§ftkhlLs," he says, " which arise from various readings of the sacred texts are without a beginning, or eternal, so are also the various l^llkhd^ which arise from dif- ferent SAtras. For the titles of certain Siitras, derived from their authors, are not modem ; but being eternal, as inherent in individual Rishis, whose names occur in certain Kalpas or ceremonials, and retaining the same character when applied to the Siitras, which have been promulgated by the Rishis, they hold good as titles for Afterwards he says again : cf^r ^^Wt fifrlO^^ll^l^l ^[fi|?f:|| <<It has been shown in the Charanavjiihay that in the Taittirija-^kha, where there is but one and the same sacred text, subordinate Sakh&s arise from different Siitras." *' Nanakalpa-gatasu " cannot refer to the chronological Kalpas^ because these are after the beginning of time. o 3 . 198 KALPA. S&kh&s, which apparently are marked by the namea of men." ^ We may now understand in what sense the same Mah^deva gives to the word Charana the meaning both of 6lLkh& and Siitra. '' It b true," he says, ^^that ^kh& means a part of the sacred tradition, consisting of Mantras and Br4hmanas, and that the subordinate 4d.khd3 of the Veda owe their origin to the differences of either Mantras or Br&hmanas. Nevertheless, as Veda means the sacred tradition, together with the Angas or subsidiary doctrines, a 6|lkh& may include the Angas and yet remain Veda, and as such become different from other ^kh&s, owing to a difference in the Angas. If, therefore, the Siitra, which is an Anga, differs, there will be difference in the sacred tradition; and thus a difference in the S&tras may well become the cause of a different name ofaS&kha."2 The following list, though far from being complete, contains some of the Kalpa-siitras which are best known to us either from MSS. or otherwise : — 1 Cf. p. 97, n. 2 ^ic^r^M ^^Tirr: njm: ^r'nplr ^i ^gfr f%- ^[T^: mf<r^ ^1 ^1 ^rvT wUi kHi^iMi I. Yajur-veda. A. Old, or Dark Text. 1. Apastamba, text and commentary existing. 2. Baudh&yana, text and commentary existing. 8. SatyftshMha Hiranyake^in, text and commen- tary existing. 4. M&nava-sfttra, large fragments of text existing. ' 5. Bh^radvfija-siitra, quoted. 6. V&dhiina-sAtra, quoted. 7. Vaikh&nasa-siitra, quoted. 8. Laug&kshi-siitra, quoted. 9. Maitra-sAtra, quoted. 10. Katha-siitra, quoted. 11. V&rS.harS<itra, quoted. B. New^ or Bright Text. 1. E&tyd.yana, text and commentary existing. II. SijiA-VEDA. 1. Masaka's Arsheya-kalpa, text and commentary existing. 2. LlLty&yana-sMra (Eauthuma), ditto. 3. Dr^hyfi^yana-sAtra (Rfi^n^yaniya), ditto. III. RiG-VEDA. 1. Aiiyald.yana-Biitra, text and commentary existing. 2. Sftnkh&yana-siitra, ditto. 3. daunaka-siitra, quoted. IV. Athaeva-vtsda. 1. Ku^ika-siitray t^xt existing. o 4 200 fioned a ^T cWs of Siitras have already bee n. '^^l°"emg to tl,e same branch of ^ *"' . .1.. nf S^^^i TVln*ras and Tlnftt autnonty from the ^t^^^^' W^-^^een the^Hh"! ^'^^"^^^ distinguish ^^l^^tro^^^r^^ouse-holde^r^^^^^ performed by -^^^^^ts^^^^fr^' that we have ZT^^^^'"^^ "^^H ^^t^^-^^^'^he rest; a^ the f ."^ ^"°"' ^^j°- -W> ^'Sfat *h Hindus a^^Lt'^r^.* ^' ^^^■ . Strabo, xr. 1. 53, seq, quotes Megaathenea : Ve^ , ^vpt&Suy irXiiOove iZpvf*ercv, ^^ef,lay ^^ipay ig^.^ T"'* ^'^^ap&Koyra fuira rr\uiv^v ^ Staicoiriify ipaxfi&p fif.o, iy/,rf<*o *^'"'''''"'''" '^V- /i.c -KP^ixivoit. OhZi yap ypdfifiara tiiiya, abroi A\ "T^ '""''^" ""^ <^ ^wweToflai. Schwanbeck snggeatg that onl **"^ /'•'^A'VC a-J /^y,c fcoffra S€ou:ei<reai contain the truti *^® ^* '^Ofds ragrne interpretation of Mnfiti, memorr or tniH{- >"*'^A9 being a iJrt p ,„ . ^ conciuflion of the (W " * •" that the '^ atniperio4 "^^ i>ave to be dicaaaed\r '^*'" OBIHYA. 201 The Grihya-sfttras, belonging to the old Yajur-veda, are numerous. Quotations have been met with from Baudhllyana, Bh&radvllja, Hiranyakesin,theKd.thaka^, and the Maitr&yaniyas^, all names connected with the Taittiriya-veda, and proving the existence of distinct collections of Grihya-sfttras. The number of similar SAtras for the bright Yajur-veda seems to have been still more considerable. Every one of the fifteen Charanas of the YHjasaneyins is said to have been pos- sessed of Kula-dharmas, which may have been either Grihya or Dharma-sfitras.* The only collection, how- ever, which has come down to us, is that of F&ras- kara.* Another, ascribed to Vaijav&pin, is quoted, but has not yet been discovered in manuscript. Con- nected with the Sfi.raa-veda, the Grihya-siitras of Go- bhila, adopted both by the Rftn&yaniyas and the Eau- thumas, seem to have obtained the greatest celebrity, there being but one other collection, the Ehddira- grihya, which is sometimes quoted as a parallel au- thority of the Chhandogas.^ The Grihya-sAtras of the Rig-veda or the Bahvrichas were written by l^aunaka, and he is quoted as an authority on legal subjects by as late a writer as the author of the M&nava-dharma- sdatra (iii. 16.) The only two collections, however, which have been preserved in MS. are those of A6va- myana and Sankhftyaua. 1 See Steiuder " On Indian Law Books," Ind. Stud. L 232, and iii. 159. * Weber, Vorlesungen, p. 97. > See p. 121, D. 1. In a MS. (Wilson, 451.) I^braskara's Grihja-Bfttras are as- cribed to the M&dhyandini-^kh&. ' See Ai&ditja in his '^ Commentary on the Earma-pradipa,*' Ind. Stud. i. 58. This Karma-pradipa, a work ascribed to K^ ty4yana, is intended as a supplement to Gobhila. ORIHYA. ^pinions are expressed by the Brahmans ^ ^9 to tlie xxieaning of grihya. Griha, ac I \o *^ ^ t^® commentary on AfivalAyana, signifies ^^\^^^ ^^ J^xJLse, bixt also ^Dife. In support of the msc ^^^ /^ ^^g Yie qiaotes a passage^ sagriho griham "^ -^^^^ ^^ gone -to the house with his wife." oiny^^^ 1^ ^ this derivation the gT^^^J^ ceremonies ^er ^^ ^^ ^^ \xO^^ whicK are performed with the sacred #^V..