A History of Ancient Sanskrit Literature, so far as it illustrates the Primitive Religion of the Brahmans c8.s2.135

c8.s2.135

That Ujjvaladatta may be depended upon when he makes such statements with regard to MSS. or commentaries, collated by himself, can be proved by another instance. In the Uṇādi-Sûtras IV. 184, we read: "kṛtṛikṛpibhyaḥ kiṭan." Out of the three words of which the etymology is given in this Sûtra, kṛpiṭam, water, and kiriṭam, a crest, are known as ancient words. The former occurs in the Gaṇa Kṛipaṇâdi (Pâṇ. VIII. 2. 18. 1.); the other in the Gaṇa arddharchâdi. The third word, however, tiriṭa, a tiara, has never been met with in works previous to Pâṇini. Now, with regard to this word, Ujjvaladatta observes that it is left out in the Nyâsa.¹ The authority of this work, a commentary by Jinendra on the Kâśikâvṛitti, would, by itself, be hardly of sufficient weight; but on referring to the MS. of Mahâbhâshya at the Bodleian Library, I find that there also the Sûtra is quoted exactly as Ujjvaladatta said, i. e. without the root from which tiriṭa is derived. Having thus found Ujjvaladatta trustworthy and accurate in his critical remarks, we feel inclined to accept his word, even where we cannot control him, or where the presence of certain words in the Sûtras might be explained without having recourse to later interpolations. Thus stûpaḥ, which occurs III. 25, might be explained as simply meaning a heap of earth. Nay, it is a word which, in its more general sense, is found in the Veda. Yet the most common meaning of stûpa is a Buddhist monument, and as we are told by Ujjvala, that this word does not occur in the Satîvṛitti, and that in the Sarvasva it is derived in a different manner, we can have little doubt that it was not added till after the general