A History of Ancient Sanskrit Literature, so far as it illustrates the Primitive Religion of the Brahmans c8.s2.58

c8.s2.58

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 Śaunahotra, the son of Śunahotra, and grandson of Bharadvâja, being born again as Gṛitsamada-Śaunaka, may have some historical foundation, and the only way in which it can be interpreted, is, that the second Maṇḍala, being originally seen by Gṛitsamada, of the family of Bhr̥igu, was afterwards preserved by Śaunahotra, a descendant of Bharadvâja, of the race of Angiras, who entered the family of Bhr̥igu, took the name of Śaunaka, and added one hymn, the twelfth, in praise of Indra. This is partly confirmed by Kâtyâyana’s Anukramaṇî¹, and by the Ṛishyanukramaṇî of Śaunaka.² It would by no means follow that Śaunaka was the author of the hymns of the second Maṇḍala. The hymns of that Maṇḍala belong to Gṛitsamada of the Bhr̥igu race. But Śaunaka may have adopted that Maṇḍala, and by adding one hymn, may have been said to have made it his own. Again, it does not concern us at present whether Śaunaka, the author of the Kalpa-sûtra, was the same as Śaunaka, the chief of the sages in the Naimishîya forest, to whom, during the great twelve-years' sacrifice, Ugraśravas related the Mahâbhârata, and who became the teacher of Śatânîka, the son of Janamejaya. If this identity could be established, a most important link would be gained, connecting Śaunaka 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 Śaunaka, the author of the Kalpa-sûtras and other works composed with a view of facilitating the study of the Rig-veda.