A History of Ancient Sanskrit Literature, so far as it illustrates the Primitive Religion of the Brahmans c8.64

c8.64

“But one might object that if these precepts can be learnt from the Śruti, the Smṛiti would be unnecessary, because that only which cannot be learnt from other sources forms a fit object for a new work. Here then we say that these precepts, though they can be learnt from the Veda, are nevertheless put together in the Smṛitis for the purpose of making the order of their performance more easy, by leaving out the Arthavâdas, and by taking from some Śâkhâs of the Veda particular facts omitted in others. Now it might again be objected that this is done in the *Kalpa-sûtras*, and that therefore there was no necessity for the Smritis. But this is wrong, because there are two different kinds of duties to be performed, called *Śrauta* (based on Śruti) and *Smârta* (based on Smṛiti). The *Śrauta* ceremonies consist in sacrifices like the Darśa-pūrṇamāsa, &c., which can only be performed after the sacred fire has been placed in the house, and they are clearly based upon the Veda, as we read it. The *Smârta* sacraments and traditional customs, on the contrary, consist in ablutions, rinsing the mouth, &c., and they are to be considered as based upon a Śâkhâ of the Veda which is hidden, but the existence of which must be inferred. Although, therefore, those precepts which regard the placing of the sacred fire, &c., are put together in the *Kalpa-sûtras*, yet as other duties, such as ablutions, rinsing, &c., are not included in them, the Smṛitis have still their legitimate object.”