English
It was he who was the lord of the sages, dwelling in the Naimishiya forest; he, who to the King 6at&nika, the son of Janamejaya, brought the laws of Vishnu, which declare the powers of Hari. That Saunaka, celebrated among the Rishis as the glorious, having seen the second Mandala, and heardl the collection of the Mah&bh&rata, being also the propagator of the laws of Vishnu, the great boat on the ocean of existence, was looked upon by the great Rishis as the only vessel in which worshipperi^ q4 233 8AUNAKA. might get over the Bahvricha, with its twenty-one 6£lkh&8, like one who had crossed the Rig-veda. There was one 6&kh4 of j§dkala, another of Bdshkala : taking these two Sanhit&s, and the twenty-one Br&h- manas, the Aitareyaka, and completing it with others, Saunaka, revered by numbers of great Rishis, com- posed the first Kalpa-sttra." It need hardly be pointed out that this passage contains a strange and startling mixture of legendary and historical matter, and that it is only the last portion which can be of interest to us. The story of Saunahotra, the son of dunahotra, and grandson of Bharadv&ja, being bom again as Gritsamada-Sau- naka, may have soine historical foundation, and the only way in which it can be interpreted, is, that the second Mandala, being originally seen by Grit- samada, of the family of Bhrigu, was afterwards preserved by Saunahotra, a. descendant of Bharadvdja, of the race of Angiras, who entered the family of Bhrigu, took the name of Saunaka, and added one hymn, the twelfth, in praise of Indra. This is partly confirmed by E&ty&yana's Anukramani^ and by the Rishyanukramani of Saunaka.^ It would by no means follow that Saunaka was the author of the hymns of the second Mandala. The hymns of that Mandala belong to Gritsamada of the Bhrigu race. But 6aunaka may have adopted that Mandala, and (Saonaka. ^3 by adding one hjnmi, may have been said to have made it his own. Again, it does not concern us at present whether Saunaka, the author of the Kalpa- siitra, was the same as Saunaka, the chief of the sages in the Naimishiya forest, to whom, during the great twelve-years' sacrifice, Ugmfiravas related the Ma- hftbh&rata, and who became the teacher of Satftnika, the son of Janamejaya. If this identity could be established, a most important link would be gained, connecting Saunaka and his literary activity with another period of Indian literature^ This point must be reserved for further consideration. At present we are only concerned with daunaka, the author of the Ealpa-s{ltras and other works composed with a view of facilitating the study of the Rig-veda. ShadguruSishya continues : '^ The pupil of Saunaka was the Reverend Asval&- yana. He, having learned from Saunaka aU sacred knowledge, made also a Siitra and taught it, thinking it would improve the understanding and please Saunaka. Then, in order to please his pupil, Saunaka destroyed his own S&tra^, which consisted of a thou- sand parts and was more like a Br&hmana. ^ This S{ltra,' he said, * which ASvalftyana has made and taught, shall be the Siitra for this Yeda.' There are ' f^mfdfi means "torn," and corresponds with SAtra, **a thread." A similar expression is f^f^H which is applied, for instance, to the Mahabhash ja, when it fell into disuse in Kashmir. See R&jatarangini, Histoire des Rois du Eiishmire, traduite et comment^ par M. A. Trojer, !▼. 487. ; and Bobtlingk, F&nini, p. zvi. The true sense seems to be that in which Derarajayajvan uses f^f^^ in such passages as cT^PQ^ *f^^^l HT^W fif^^4iH41€|4<nn^li ^ ^0^^ ^^8 lost when the chain of ihe oral tradition was broken. 234 &IlUNAKA. altogether ten books of Sannaka, written for the pre-' servation of the Rig-veda ; 1. The index of the Rishis ; 2. The index of the Metres ; 3. The index of the Deities ; 4, The index of the Anuv&kas ; 5. The index of the SAktas ; 6. The Yidh&na (employ- ment) of the Rich-verses ; 7. The employment of the P&das^; 8. The B&rhaddaivata ; 9- The Prfttififtkhya* of the l^aunakas; 10. His Smftrta work on matters of law,^ A&val&yana haying learnt all these ten Sutras^ and knowing also the Gotras, (genealogies^), became versed in all the sacrifices by the favour of Saunaka. The sa^e K&ty&yana hftd thirteen books before him : ten of oaunaku and three of his pupil ASvalftyana.^ The latter consisted of the S&tras in twelve chapters, 1 I read f^^lT^ ^i becaase these must be two different works, the Rigvidh&na.and F&davidh&na, in order to complete the number of ten. The Rigyidhllna exists in MS. (B. I. H. 1723), and is not only written in Saunaka's mixed Slokas^ but distinctly ascribed to him in the second verse : 4i'l|^|4jfq^ Uml f^f^ iTi^l^ ^H^fc; I The book ends with the words ^^^l^j 9|7f ; I Nevertheless, in the form in which we have it, it is later than ^aunaka. The term Bigvidhana is mentioned in the Taitti- riyaranyaka. * This must be the Pr&tiSakhya of the Rig-veda, and not of the Atharva->yeda, which is likewise ascribed to Saunaka, the Cfcatu- radhyayikam Saunakiyam. * See Stenzler, Indische Studien, i. p. 243. ^ 4<|ft<1^?j^^; is unintelligible. Should it be ^QTlRPhr- ^ All the works of ASvalayana still exist, as Shadgurudishya describes them. Instead of ^<^Mi'^in> it would be better to read 8AUNAKA. 235. (Srauta-sMra), the Grihya-sAtras in four chapters, and the fourth Aranyaka (of the Aitareyftranyaka) by A^val&yana. The sage E&ty&yana, having mas- tered the thirteen^ books of Saunaka and of his pupil, composed several works himself; the Sfltraa of the Ylljins^, the Upagrantha^ of the S&ma-veda, the j§lokas^ of the Smriti (the Earmapradipa),the Brahma- Ed.rikfts of the Atharvans^ and the Mah&v&rttika^, which was like a boat on the great ocean of P&nini's Grammar. The rules promulgated by him were ex- plained by the Reverend Patanjali^, the teacher of the Yoga-philosophy, himself the author of the Yoga-fi&stra and the Nid&na, a man highly pleased by the great commentary, the work of the descendant of dd.ntanu. Now it was K&tyllyana, the great sage, endowed with these numerous excellencies, who composed, by great exertion, this Sarv&nukramanL And because it gives the substance of all the works composed by l§aunaka and his pupils, therefore the chief among the Bahvri- chas have called it the General Index." 1 If this number is right, ^annaka's drauta-siitra could not have been destroyed at the time of Katjajaua. The Kalpa-siitras of the Yajur-veda. On the V^jins or y^asanejins^ see Colebrooke, Essays^ i. 16. * See page 210. Upagrantha is not to be taken in the sense of Paridishfa. ^ Bhr&jam&na, is unintelligible ; it may be Farshada, * These E&rikfis have not yet been met with. > The y&rttik&s to Panini. ^ Patanjali^ the author of the Mahabhftshya, according to tradi- tion called by the name of Bhartrihari also, was the reputed author of the Toga-sdtras. On these a commentary was written by Yy&sa, who might be called a descendant of ^ntanu. The reading may not be quite correct, and Mahabhashya is more likely to refer to Patanjali*s own work ; but the dental n of the MSS. speaks rather in favour of the reading ma^&bhagyeua. 23^ JBADHAKA. tsftsft trawmw ^*;Rmm t^r^in 'J'l'iT^ y^i^T re% c^t^tt:i 4j3|4n<l<{d ^ % fi^i #?^ T^B * ^rag^^TT Ch. 192. Weber, Catalogue, p. 12. ^ Ch. 192., W. 879. ^? * 'l^*i{) Ch., W. * ?T nw Ch, W. * B7. n. 12., the Siikta with the refrain, "ea janasa indrah. *^T^ Ch.,W. "^i^^ ^^m ^f*r^ w^f^hfffji ¥ ift'nrV igi^mff ^^mtrrt i^im(i:N tlf^ W9^ X¥T ^fl*iri.fl4f%<i:i ^rnr^ro 'Bf^ii^'fT *niwiii fliiM<n ^ qr Ch^ w. •% ^^ ^• ^ v^rn, ch. ^r^Ch,w. ^T^'*^- 7TT W, Ch. • ^rro w.. ch, M: w. 8 fj Ch., W. •TO Ch,W. • ^ Ch, W. ^38 iSaunaka. ^ ^:^T'Hf TiT^ 'TOT <im<i<nVn;i > 5^ r W. Ch. ?PIT W. Ch. • ^Twnfhwr: w., mftfl^T^-Hai ch. VARABUCHI. 239 ^<n^diP> vn^ ^^mW ^rtWf%: I If we accept this statement of Sbadguru^ishyay-^ and it certainly seems to agree in the main with what we might have guessed from the character of the worksy ascribed respectively to Saunaka, A^val&yana and E&ty&yana, — we should have to admit at least five generations of teachers and pupils : first Saunaka; after him Aivald.yana, in whose fietvour Saunaka is said to have destroyed one of his works; thirdly, E&ty&yana, who studied the works both of Saunaka and Asval&yana; fourthly Patanjali, who wrote a commentary on one of E&ty&yana^s works; and lastly Vy&sa, who commented on a work of Patanjali. It does not follow that Ed.