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Some of the 1***®'* ^^^y slightly in the ed tions adopted in variot^^ Charanas ; others, and tbe the most modem, gl^o^ *^e distinct influence < ANCIENT AND MODEBN BRAQMANAS; 363 later times. It was much more natural, therefore, to say, " the Taittiriyas relate," than to speak of a Taittiriyam, a work proclaimed by Tittiri, who was perhaps a merely nominal ancestor of the Taittiiiyas, or to refer to a Taittiriya grantha, i. e. Tittiri's book, which in reality never existed. That this is the real ground for this Sanskrit idiom becomes more evi- dent by the exceptions mentioned by Pfi^nini himself. There are no exceptions with regard to the names of hymns, or rather of the supporters of their texts ; but there are Br&hmanas, Ealpas, and Siitras spoken of in the same way as P&nini's own work. It is wrong, for instance, to speak of the Y&jnavalky4s in the same sense as we speak of the Taittiriyas, and the works promulgated by Yfijnavalkya, although they are BriLhmanas, are called Ydjnavalky&ni Br&hman&ni.^ "And why?" says E&ty&yana; "because they are of too recent an origin ; that is to say, they are almost contemporaneous with ourselves." Here, then, we see that as early as Pd^nini and E&ty&yana a distinction was made, not only by learned men, but in common language, between old and modem Br&hmanas. We see that the Br&hmanas of Y&jnavalkya, whose works, as those of a seceder, we had reason to consider as modem, are by their -very name classed as modern. What other Br&hmanas belong to the same class, it is not so easy to say ^, because the only other instance quoted, besides the BrA^hmanas of Yajnavalkya, are the Saulabh&ni Br&hman&ni ; and they have not yet been met with. It is not unlikely, however, that ' Pan. iv. 3. 105. 1. ^ITT^^WTf^: (<1^y^^<*l- ' There is no Gana, Tajnavalkyadih. 864 ANCJENT Aim MODEBN BrIhMANAS. the so-called Anubr&liman&ni ^, or supplementary Br&bmanas, which we have, for instance, in the S&ma-veda % may come under this category.* That different Brfthmanas existed at the time when the great collective Br&hmanas were composed, might be proved, even without the testimony of P&nini, by quotations occurring in the Br&hmanas themselves. The original Charanas were not all rival sects, and it was natural that one Chara^a should be ready to ac- cept BriLhmanas of another, if they contained any additional traditions or precepts which seemed to be valuable. Thus we find the Br&hmanas of the Eathas added to the Br&hmanas of the Taittiriyas. In other cases we find that one Br&hmana quotes the opinion of another S&kh&, not in support of its own doctrines, but in order to refute it. Thus the Eaushitakins are frequently attacked in the Tftndya-brd.hmana. Now, if these quotations of difie- rent authorities, which we meet with in Br&hmanas, alluded only to the opinions of certain individuals we might still be doubtful whether these opinions had formerly been laid down in separate Brd.hmana Cf. pan. iv. 2. 62. ' The Anubrahmaninah are mentioned in the Nid&aa*8iitra belonging to the Sama-veda. Cf. Ind. Stud. i. 45. * Ancient Chhandas (SanhitA-^khas) are those of the Kathas, Charakas, Maudas, and Paippal&das, Saunakins, Yajasanejins, &c.y iv. 2. 66. Ancient Brahmanas are those of the Bhallavina, Taittiriyas, Y ^ratantayijas, Ehandiktjas, Aukhijas ; the Alambins, Palangins, E&malins, Archabhins, Arunins, T&ndins, Syam^Tanins, Kathas, and Kalapas (these descended from the nine pupils of Vai- iktmp&jana); the Haridr&yins, Taumburavins, Aulapins, and Chhagaleyins (these derived their origin from the four pupils of Kal&pin); the ^tj&janins. OldKalpas are those of the Ka^japins, Kausikins, the Paingi and Arunaparlyi Kalpah. Old Sutras those of the Par&§arins, ^lalins, Karmandins, and Eri^vins. BRimiANA- AND S^TRA-CHABANAS. 365 works. But when we see quotations like " iti Kau- shitakam," " iti Paingyam," " so says the work of the Kaushitakins or Paingins/' there can be little doubt that separate Brfthmanas, propagated by separate Charanas, are here intended, whatever commentators may say to the contrary.' What became of these numerous Brfthmana-charanas which are quoted both in the Brd^hmanas and in the Siitras, is not quite clear. Most likely they were absorbed or replaced by a more modem class of Cha- ranas, the S^tra-charanas. When the Sutras once came to be regarded as part of the sacred canon, they gave rise to a large number of new Gharanas.^ Their members would preserve the text of the Sanhit& and Brdihmana of an earlier Charana from which they originally branched off.® The ground of division being in the Sutras, the minor dif- ferences between the texts of the Sanhit&s and ^ Indische Studien, i. 393. * Colebrooke has taken a different view with respect to the Sutras. He says, " But those numerous S&khas did not differ so widely from each other as might be inferred from the mention of an equal number of Sanhit&s, or distinct collections of texts. In general, the various schools of the same Veda seem to have used the same assemblage of prayers; they differed more in their copies of the precepts or Br&hmanas; and some received into their canon of scripture portions which do not appear to have been acknowledged by others. Yet the chief difference seems always to have been the use of particular rituals taught in apho- risms (stLtras) adopted by each school ; and these do not consti* tute a portion of the Yeda, but, like granmiar and astronomy, are placed among its appendages." Misc. Essays, i. 18. 866 brAhmana- Aim s^tra-chabanas. Br&hmanas might be waived in these modern Charanas, and this would gradually lead to the loss of many of the old Sfikh&s. We saw before, in the case of the l§4kalas and Bllshkalas, that at the time when Siitras began to be composed there was a ten- dency to reunite different l^&khds into one. That the introduction of Siitras encroached on the study of the Br&hmanas and Sanhit^ in the schools of the Brah* mans, becomes evident from passages in which the custom of performing sacrifices after the prescriptions of Siitras only is declared to be without merit and without effect. Kumftrila in one passage simply states the fact that priests perform sacrifices by means of the Kalpa-siitras only, and without the Veda, but that they could not do the same by means of the Mantras and Br&hmanas, and without the Kalpas.^ In another place^ he declares that the reason why the ^ Kumarila, i. 3. Kumarila, i. 3. 1. ^ fqf^ '^<q'l*|lw)^ IfVq^^- ^rra^s^ iKfii44ii<i!i<iiidi: ^<if^fiif*<^*n wm^iiiti; CHABANA-Vrt^HA. 367 Smritis or law-books, which he considers to be founded on the Veda, had not been made ap of literal extracts, was because this would have endan^ gered the sacred study of the whole Veda. The Veda would thus have been read in a different order, or small extracts only would have been studied in?- stead of the whole Veda. Now this is what seems to have happened to a certain extent by the introduction of the SAtras, and it would account for the loss of many of the old l^^khds, Sanhit&s as well as 6rd.hmanas. In order to show more clearly to how great an extent the Vedic literature was fostered by means of the Gharanas, I shall give a list from the Chara- navy^ha. This Pari6ishta is a document of a com- paratively late period, though it may be one of the oldest works belonging to this class of literature.^ It is, therefore, no good authority as to the number of the old Sanhitdr-charanas and Br&hmana-charanas, many of which were lost or merged into others during the Siitra period ; but it is of interest as the first attempt at a complete enumeration of all Ghara- nas, and may be trusted particularly with regard to the SAtra-charanas, which, at the time of its composi- tion, were still of recent origin. The number of the old Gharanas would, no doubt, have to be increased con- siderably, if the quotations of different SfiLkhfl^ were ' It has been printed by Prof. Weber in his Indische Stadien. I possess the collation of some of the Berlin MSS^ but not of all* In addition to the MSS. collated by Prof. Weber, I have used the text and various readings given in Radhakdntadeva's Sabdakalpa- drumatf- 368 CHAHANAS. taken into account, which occur in the Br&hmanas as well as in the Siitras. But at the same time we may conclude from the lists given in the Charanavyiiha that most of these old Charanas were extinct shortly after the Siitra-period, and that their works as well as their names, began to be forgotten.