Pramāṇa · Search · About · API

History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v1.c6.s16: Other Sūtra Works on Dharma

History of Dharmaśāstra (Ancient and Mediaeval Religious and Civil Law in India) v1.c6.s16

Language
English

Contents

Other Sūtra Works on Dharma

v1.c6.s16.1

It will be proper to say a few words about some other sūtra works on dharma thar are only available in mss. or are to be reconstructed from quotations in the digests. It is by no means to be supposed that these works that will be spoken of here were composed as early as those of Gautama, Āpastamba and others or were composed before the extant Manu and Yājñavalkya. But as the chronology of all ancient works on dharma is somewhat in a nebulous state, it is best to treat here of all works written in the sūtra style, even though in individual cases they may really belong to a later age than the works composed entirely in verse. They will be taken up in alphabetical order (Sanskrit).

16. Atri

v1.c6.s16.t1.1

That Atri was an ancient writer on *dharma* follows from a reference to him in Manu (III. 16) as holding the view that a *dvijāti* taking as wife a śūdra woman became fallen (*patita*). In the Deccan College collection there are several mss. (Nos. 185-187 of A 1881-82) of the Ātreyadharmaśāstra in nine *adhyāyas*. They treat of gifts, prayers (*japya*) and *tapas* by which men are freed from all sins. Some of the chapters are in mixed prose and verse. The first three chapters are entirely in verse and some of the verses (such as ekākṣaraṁ param brahma) occur in the Manusmṛti. The fourth opens with a long sūtra, which, in style, resembles later bhāṣyas and commentaries.¹⁸⁸ The 5th also is in verse and contains several verses found in Vāsiṣṭha (Dh. S. 28. 1, 4, 6). The sixth speaks of the specially holy hymns and verses of the Veda. Some of the verses here are the same as Vasiṣṭha (28. 10-11). The seventh refers to secret prāyaścittas and the very first sūtra after the opening words speaks of several non-Aryan tribes such as the Śakas, Yavanas, Kāmbhojas, Bālhīkas, Khaśas, Vaṅgas and Pāraśa (Persians?) &c. It is to be noted that the same sūtra (with slight variations) is quoted as Atri's by Aparārka (on Yāj. III. 266 p. 1123). The 7th and 8th chapters are in mixed prose and verse. The 9th is in verse and speaks of Yoga and its *aṅgas*. It refers to the fact that Śiśupāla, son of Damaghoṣa, because in his hatred of Govinda he always thought of the latter, went to heaven. The same sūtra work is noticed in I. O. Cat., pp. 380-81, Nos. 1305 and 1306.

v1.c6.s16.t1.2

¹⁸⁸ अचीर्णप्रायश्चित्तानां यमविषयनरकयातनानिष्य ( ? ) पतितानां यदि कदाचिन्मानुष्यं भवति तदैतच्चिह्नाङ्कितशरीरा जायन्ते । तयथा । अनृतवादी खली गलद्ग्रा कुष्ठी &c.

v1.c6.s16.t1.3

¹⁸⁹ अथातो रहस्यानि व्याख्यास्यामः । नटनर्तकगायन-गान्धर्बिक-श्वपाककारुकवीशोत्कट-वीणाशस्त्र-शक-यवन-काम्बोज-बाह्लीक-शश-द्रविड-वङ्ग-पारश-बील्वातदीनां ( ! ) भुक्त्वा प्रतिगृह्य च स्त्रीगमने सहभोजने रहस्ये रहस्यान्यतिमकाशे प्रकाश्यानि चरेत् ।

v1.c6.s16.t1.4

There are several works styled Atri-smṛti or saṁhitā in the mss. One of them is in six chapters on secret prāyaścittas, gifts, pitṛmedha and ācāra (vide I. O. Cat., p. 381, No. 1308). There is another work styled Atrisamhita printed in Jivananda's collection (part I. pp. 13-46). It contains about 400 verses and deals with the following topics:— importance of honouring *guru*, duties of four castes; purifications of several *malas*; virtues of Brāhmaṇās such as śauca, anasūyā; definition of *iṣṭa* and *pūrta*, ten yamas and niyamas; importance of sons; adopted sons, prāyaścittas for taking forbidden food or drink and for other transgressions, impurity on birth and death; cāndrāyaṇa, Kṛcra, Sāntapana; gifts; purifications from avoidable contacts with rajasvalā &c.; Śrāddha and the Brāhmaṇas to be invited for it.

v1.c6.s16.t1.5

In this work Atri is himself cited as an authority. Other authors and works quoted are: Āpastamba (p. 30), Yama (p. 41), Vyāsa (p. 24), Śaṅkha (pp. 22, 35), Śātātapa (p. 35). The Vedānta, Sāṅkhya, Yoga, Purāṇas, Bhāgavataḥ (p. 45) are mentioned. It contains (on p. 14) the verse ‘sadyaḥ patati māṁsena’ which is found in Vasiṣṭha Dh. S. (2. 27) with the words ‘athāpyudāharanti’. There are other verses also which occur elsewhere e. g. ‘atha cenmantravid’ occurs in Vasiṣṭha 11. 20, ‘tryahaṁ sāyaṁ tryahaṁ prātaḥ’ (p. 23) is also Manu XI. 211. On p. 26 occur the words ‘atrāpyudāharanti’ and so what follows is a quotation. On p. 32 there are three verses in another metre.

v1.c6.s16.t1.6

Atri's verse about adoption ¹⁹⁰ is quoted as the first authority on adoption in the Dattakamīmāṁsā. He mentions the seven *antyajas* to be the washerman, the shoemaker, *naṭa*, *buruḍa*, kaivarta (fisherman), meda, and *bhilla* (p. 29). He further says¹⁹¹ that there is no question of untouchability in fairs, marriage seasons, in Vedic sacrifices and in all festivals. He says that Brāhmaṇas from Magadha, Mathurā and three other places are not honoured (at a śrāddha) though as learned as Bṛhaspati.¹⁹²

v1.c6.s16.t1.7

¹⁹⁰ अपुत्रेणैव कर्तव्यः पुत्रप्रतिनिधिः सदा। पिण्डोदकक्रियाहेतोर्यस्मात्तस्मात्प्रयत्नतः॥ अत्रि p. 17.

v1.c6.s16.t1.8

¹⁹¹ देवयात्राविवाहेषु यज्ञप्रकरणेषु च । उत्सवेषु च सर्वेषु स्पृष्टास्पृष्टिर्न विद्यते ॥ p. 33.

v1.c6.s16.t1.9

¹⁹² मागधो माधुरश्चैव कापटः कीटकस्तथा । पञ्च विप्रा न पूज्यन्ते बृहस्पतिसमा यदि ॥ (p. 45). What is कापट ? Should we read कीकटाङ्गजो (residents of the countries of कीकट and अङ्ग) ?

v1.c6.s16.t1.10

The work mentions the signs of the Zodiac, Kanyā and the Scorpion (p. 43), and hence was not composed before the first centuries of the Christian era.

v1.c6.s16.t1.11

In Jivananda there is a Laghu-Atri (part I, pp. 1-12) in 6 chapters and about 120 verses, dealing with the means of being freed from sins (such as prāṇāyāma, sacred formula, gifts &c.), with purifications from impurity on death and birth, with gifts. It mentions Manu. In the fourth chapter there are about ten lines in prose. There are numerous verses that occur also in the Vasiṣṭha-dharmasūtra, e. g. Vas. 26. 8-9 and 16-18 occur on p. 3; Vas. 28. 11-16 occur on pp. 4-5. It is difficult to say who the borrower is.

v1.c6.s16.t1.12

There is a Vṛddhātreyasmṛti in Jivananda (part I. pp. 47-59) in five chapters and about 140 verses. This closely resembles the Laghu-Atri-smṛti described above. In the commencement both have the same six verses beginning with ‘bhagavan kena dānena’ and the works have many verses in common. In the fourth chapter of both the same prose passages occur.

v1.c6.s16.t1.13

Viśvarūpa on Yāj. (III. 257) quotes two verses from Atri on prāyaścitta which are found in none of the three works described above.¹⁹³

v1.c6.s16.t1.14

¹⁹³ The verses are भुक्त्वा तु प्रतिलोमानां सूतादीनामकामतः। प्राजापत्यं चरेत्कृच्छ्रं त्रिरात्रं त्वाहुताशनः ॥ चण्डालवर्जिते चान्ने स्पृष्ट्वा श्वेनं विशेषतः । भुक्त्वा कृच्छ्र-मविज्ञाते ज्ञात्वा चान्द्रायणं चरेत् ॥

v1.c6.s16.t1.15

In the Mahābhārata (Anuśāsana 65. 1) Atri is credited with the view that those who make a gift of gold give (practically) all objects. This bears a close resemblance to two verses that occur in Laghvatri (Jīvānanda part I. p. 5) and Vṛddhātri (part I. p. 51).¹⁹⁴

v1.c6.s16.t1.16

¹⁹⁴ सर्वान् कामान् प्रयच्छन्ति ये प्रयच्छन्ति काञ्चनम्। इत्येवं भगवानत्रिः पितामहसुतोऽब्रवीत् ॥ अनुशासन 65. 1. The verses in the two Atris are अग्नेरपत्यं प्रथमं सुवर्णं भूर्वैष्णवी सूर्यसुताश्च गावः। लोकास्त्रयस्तेन भवन्ति दत्ता यः काञ्चनं गां च महीं च दद्यात् ॥ सर्वेषामेव दानानामेकजन्मानुगं फलम् । हाटकक्षितिधेनूनां सप्तजन्मानुगं फलम् ॥ The first verse occurs in Vas. 28. 16, in Vanaparva 200. 28, in the Rajim plate of Tīvaradeva (Fleet's Gupta inscriptions No. 81).

17. Uśanas

v1.c6.s16.t2.1

That Uśanas wrote a work on politics follows from several circumstances. The Kauṭilīya quotes the Auśanasāḥ seven times. It is almost certainly referring to a work. That work contained directions on the administration of justice also, as Kauṭilya speaks of Auśanasa method of partition (in allowing a tenth additional share to the eldest son, III. 6), as Auśanasāḥ prescribed fines in cases where witnesses proved stupid &c. (III. 11) and fines for forcible seizure of jewels &c. (III. 17). The Mahābhārata, Śāntiparva¹⁹⁵ (chap. 56, 29-30 and 57. 3) refers to a work on politics by Uśanas and quotes three verses, the last being found in Sabhā 55. 14. In other places also we have a Nītiśāstra ascribed to Bhārgava (Śānti 210. 20) and certain verses are ascribed to him (Śānti 57, 40-41 and 139, 70-71). *Vide* also Anuśāsana 39, 8-9 and Sabhā 62. 11-12. The Nītiprakāśikā of Janamejaya refers to a succession of teachers of politics from Brahmā down to Janamejaya and says that Śukra was one of those who abridged the enormous extent of rājaśāstra.¹⁹⁶ The Mudrārākṣasa (I. p. 71 Telang's ed.) also speaks of Auśanasī Daṇḍanīti. Viśvarūpa (on Yāj. I. 307) asks the king to appoint ministers in accordance with the views propounded in the śāstras of Bṛhaspati and Uśanas and quotes a long passage in prose from Bṛhaspati in which the śāstras of Manu, Bṛhaspati and Uśanas are joined together. This work on politics probably contained verses also. Medhātithi on Manu (7. 15) quotes two verses speaking of eight activities of a king.196a So also on Manu 8. 50 Medhātithi cites from Uśanas the words ‘prakṛtīnām balaṁ rājā,’ which are an Anuṣṭubh *pāda*. This sūtra work on politics by Uśanas has not yet been discovered. The Tāṇḍya-Mahābrāhmaṇa says that Kāvya Uśanas was the purohita of the Asuras (7. 5. 20).

v1.c6.s16.t2.2

¹⁹⁵ श्लोकौ चोशनसा गीतौ पुरा तात महर्षिणा । तौ निबोध महाराज त्वमेकाग्रमना नृप ॥ उद्यभ्य शस्त्रमायान्तमपि वेदान्तगं रणे। निगृह्णीयात्स्वधर्मेण धर्मोपेक्षी नर।धिपः॥ विनश्यमानं धर्मं हि योभिरक्षेत्स धर्मवित् । न तेन धर्महा स स्यान्मन्युस्तं मन्युमृच्छति ॥ शान्तिपर्व 56. 28-30; भगवानुशना चाह श्लोकमत्र विशांपते। तदिहेकमना राजन् गदतस्तं निबोध मे ॥ द्वाविमौ ग्रसते भूमिः सर्पो बिलशयानिव । राजानं चाविरोद्धारं ब्राह्मणं चाप्रवासिनम् ॥ शान्ति० 57. 2-3; श्लोकश्चायं पुरा गीतो भार्गवेण महात्मना । आख्याते रामचरिते नृपतिं प्रति भारत ॥ राजानं प्रथमं विन्देत् ततो भार्यां ततो धनम् । राजन्यसति लोकस्य कुतो भार्या कुतो धनम् ॥ शान्ति० 57. 40-41; निश्चयः स्वार्थशास्त्रेषु विश्वासश्चासुखोदयः । उशना चैव गाथे द्वे प्रह्रादायाब्रवीत्पुरा ॥ शान्ति० 139. 70.

v1.c6.s16.t2.3

¹⁹⁶ ब्रह्मा महेश्वरः स्कन्दश्चेन्द्रः प्राचेतसो मनुः । बृहस्पतिश्च शुक्रश्च भारद्वाजो महातपाः ॥ वेदव्यासश्च भगवान् तथा गौरशिरा मुनिः । एते हि राजशास्त्राणां प्रणेतारः परंतपाः । लक्षाध्यायाञ्जगौ ब्रह्मा राजशास्त्रे महामतिः । पञ्चाशच्च सहस्राणि रुद्रः संक्षिप्य चाब्रवीत् ॥ It is further said that Skanda, Indra, Prācetasa Manu, Bṛhaspati, Śukra, Bhāradvāja, Gauraśiras and Veda-Vyāsa abridged respectively to 25000, 10000, 6000, 3000, 1000, 700, 500 and 300 adhyāyas and that Janamejaya abridged even the last.

v1.c6.s16.t2.4

196a आदाने च विसर्गे च तथा प्रेषनिषेधयोः । पञ्चमे चार्थवचने व्यवहारस्य चेक्षणे ॥ दण्डशुद्ध्योः सदा युक्तस्तेनाष्टगतिको नृपः । अष्टकर्मा दिवं याति राजा शत्रुभिरर्चितः ॥ These are quoted also by कुल्लूक on Manu VII. 154.

v1.c6.s16.t2.5

In the Deccan College collection there are two mss. of an Auśanasa-dharmaśāstra in prose with a few verses, *viz.* No. 644 of Visrambag (i) and No. 191 of A 1881-82. The first contains only two folios (2 and 4) and the available portion begins in the midst of the 2nd chapter. In the second ms. also the first folio is wanting and there are gaps in the fourth chapter. It is noteworthy that the second folio of the second ms. begins just at the beginning of the 2nd folio of the first. The work is a brief one (8 folios) in seven adhyāyas. Their contents are:—II. impurity on birth and death; purification of certain things in certain ways such as with water, ashes &c.; III. the four varṇas and the mixed castes such as Rathakāra, Ambaṣṭha, Sūta, Ugra, Māgadha &c, the Vrātyas; IV. no bodily injury to be done to Brāhmaṇa; prāyaścittas for killing a Brāhmaṇa or a man of the other varṇas and for other Mahāpātakas, prāyaścitta for eating the flesh of certain animals and for eating certain plants like garlic, prāyaścitta for adultery; discussion whether a Brāhmaṇa could marry a śudra woman; prāyaścittas for killing various beasts and birds; fourteen vidyās; V. śrāddhakalpa; what Brāhmaṇas are *pankti-pāvana*; details of śrāddha, food and flesh at śrāddha; who are unfit to be invited at śrāddha; VI. what things a Brāhmaṇa could not sell; VII. punishments for the Mahāpātakas; what are pure things at all times. Some of the views of the Auśanasa-dharmaśāstra are worth special notice. The son of a Brāhmaṇa, Kṣatriya or Vaiśya from a wife of the varṇa immediately next to it belonged to the caste of the father.¹⁹⁷ No sin or punishment attached to one if one killed an *ātatāyi* armed Brāhmaṇa. The fourteen vidyās are said to be the six *aṅgas* and the four Vedas, Mīmāṁsā, Nyāya, dharmaśāstra and Purāṇa.¹⁹⁸

v1.c6.s16.t2.6

¹⁹⁷ ब्राह्मणेन क्षत्रियायां जातो ब्राह्मण एव सः । chap. III folio 3 a.

v1.c6.s16.t2.7

¹⁹⁸ चतुर्दश विद्यास्थानानि पुनः षडङ्गाश्चत्वारो वेदा मीमांसा न्याय एव च । धर्मशास्त्रं पुराणं च विद्या ह्येताश्चतुर्दश ॥. It will be noticed that there is a śloka from षडङ्गाः which is almost the same as Yāj. I. 3.

v1.c6.s16.t2.8

The work very often quotes the views of others with the words ‘eke’; for example it says ‘the impurity on birth is ten nights for the parents of the child, but according to some only for the mother.’¹⁹⁹ The son of a Brāhmaṇa from a śūdra woman is called *pāraśava*, but according to some he is *niṣāda*. The whole of the portion in the ms. about the mixed castes bears a very close resemblance to Baudhāyana (Dh. S. I. 9) except in a few particulars.²⁰⁰ At the end of all chapters from the second (except the third) there are verses and also in the midst. There are verses introduced with the words ‘there is a śloka on this point’ (bhavati cātra ślokaḥ) or with the words ‘api codāharanti’.

v1.c6.s16.t2.9

¹⁹⁹ दशरात्रं मातापितृभ्यः सूतकं मातुरित्येके । folio 2 a; compare गौ. ध. सू. 14. 14 ‘मातापित्रोस्तन्मातुर्वा ।’ (and हरदत्त's comment thereon for various views); बौ. ध. सू. I. 5. 105-109, where Baudhāyana's own view is that both are impure for ten days, but according to some the mother and according to others the father has to observe impurity for ten days.

v1.c6.s16.t2.10

²⁰⁰ The ms. (3rd chap.) has तत्र सवर्णासु सवर्णाः । ब्राह्मणेन क्षत्रिया ... सः । वैश्यायामम्बष्ठः । शूद्रायां पारशवो निषाद इत्येके । क्षत्रियेण वैश्यायां क्षत्रियः शूद्रायामुग्रः । वैश्येन शूद्रायां वैश्यः । शूद्रेण वैश्यायामायोगवः क्षत्रियायां क्षत्ता ब्राह्मण्यां चण्डालः &c.

v1.c6.s16.t2.11

There are about 45 verses in the work, the 7th and last chapter being almost entirely in verse. As the mss. are corrupt and full of gaps, it is often difficult to find out whether a particular passage is prose or verse. In several verses the words ‘Manur abravīd’ occur and in one place ‘tan manor anuśāsanam’. The latter closely agrees with Manu. Several verses are common to Manu and Uśanas. The verse ‘gurutalpe bhagaḥ kāryaḥ’ (Manu 9. 237) occurs in the ms. So also the verse ‘yena yena cidaṅgena’ occurs in both.²⁰² The words of Manu (V. 78) ‘bāle deśāntarasthe’ are expressly quoted with the words ‘Manur-āha’. There are many other verses which, though not cited expressly as from a particular author, are found in other ancient works. For example, the verse ‘āpaḥ śuddhā bhūmigatāḥ’ is Manu 5. 128 and Baud. Dh. S. I. 5. 57. The half verse ‘kāruhastaḥ śucir nityam’ is Manu 5. 126 and Baud. Dh. S. I. 5. 48. The verse ‘yadekarātreṇa karoti pāpam’ occurs in Āp. Dh. S. (I. 9. 27. 11) and Baud. Dh. S. II. 1. 42. The verse ‘tryaham prātas tryaham naktam’ is Manu XI. 211. It is a remarkable fact that some of the verses in this dharmasūtra agree closely with the verses in the Uśanas-smṛti in verse, published by Jivananda, e. g. the verse ‘dattvā tu Vedānatyartham’ occurs on p. 525 and the verse ‘nimantritastu yo vipro adhvānaṁ saṁprapadyate’ on p. 527. Even the prose passages bear a close resemblance to the versified smṛti on many points, e. g. the prose passages about the duration of the satisfaction of the Manes by the offerings of the flesh of various animals occur almost in the same words in the versified smṛti of Uśanas (Jivananda, part I, p. 522).

v1.c6.s16.t2.12

²⁰² The ms. reads येन येन हि चण्डेन ( चिदङ्गेन ? ) हिंस्याच्छ्रेयांसमन्त्यजः । तदेव तस्य छेत्तव्यं छिन्ने निर्विषहो भवेत् ॥; in मनु (8.279) the last pāda is तन्मनोरनुशासनम्.

v1.c6.s16.t2.13

The Auśanasa-dharmasūtra contains several passages in prose which are the same as some verses in Manu.²⁰³ The sūtra quotes in one place the divergent views of Vasiṣṭha,²⁰⁴ Hārīta, Śaunaka, and Gautama on the question whether a Brāhmaṇa could marry a śūdra woman. The view of Vasiṣṭha (as quoted in the ms.) is that a Brāhmaṇa could take to wife girls of all the four castes, but in the printed text of Vasiṣṭha (I. 24) a Brāhmaṇa is allowed to marry girls of the three higher castes only. It is possible that the ancient reading of Vasiṣṭha's text was ‘catasraḥ’ (as quoted in the Auśanasa) which was changed into ‘tisraḥ’. The passage reminds us of Manu III. 16 (Śūdrāvedī patatyatreḥ), but the views ascribed to Śaunaka and Gautama in the ms. differ from those ascribed to them in Manu. In another passage Vasiṣṭha's views seem to be quoted.²⁰⁵

v1.c6.s16.t2.14

²⁰¹ The ms. reads ‘दशस्थानानि दण्डस्य चात्मनो ( तन्मनो ? ) रनुशासनम् । त्रिषु वर्णेषु सामान्यं ब्राह्मणस्त्वक्षतो भवेत् ॥’; while मनु (8.124) is दश ... दण्डस्य मनुः स्वायंभुवोऽब्रवीत् । त्रिषु वर्णेषु यानि स्युरक्षतो ब्राह्मणो व्रजेत् ॥

v1.c6.s16.t2.15

²⁰³ The ms. has (in chap. II) रजःसु स्त्रीमुखं शुचिः । शुचयः फलपातने पक्षिणः । प्रसवे वत्सः । शृङ्ग (मृग ?)ग्रहणे श्वा । ऊर्ध्वं नाभेः पुरुषः । गौर्मेध्या पृष्ठतः। पुरस्तादजः । स्त्रियः सर्वतः । हृदयमासामशुचि । Compare मनु I. 92, बो. ध. सू. I. 5. 49 and वसिष्ठ 3. 45.

v1.c6.s16.t2.16

²⁰⁴ The ms. (chap. IV) has पतितो वृषलीपतिरित्याचक्षते। न पततीत्येके। ब्राह्मणस्य कल्पविहिताश्चतस्त्रो-(स्रो?)नुपूर्वेण भार्या भवन्तीति वसिष्ठ आह। पतति न पततीति संशयः। वृषलीं पतीति (वृषलीं गत्वा पततीति!) हारीतः। जननात्पततीति शौनकः। तदपत्यः पततीति गौतमः। The words of वसिष्ठ are ‘तिस्रो ब्राह्मणस्य भार्या वर्णानुपूर्वेण द्वे राजन्यस्य एकैका वैश्यशूद्रयोः। शूद्रामप्येके मन्त्रवर्जं तद्वत् । तथा न कुर्यात्। I. 24-26. It should be noted that one ms. of वसिष्ठ omits the words 'वर्णानु...कुर्यात्'.

v1.c6.s16.t2.17

²⁰⁵ यस्तु पुनर्ब्राह्मणो धर्मपत्नीमुखेन मैथुनं सेवेत स दुष्यतीति वैवस्वतः (वै वासिष्ठः?) प्राजापत्येन शुध्यतीति हारीतः (chap. 4); compare वसिष्ठ 12. 23. and Manu XI. 67 and 173. The reading वैवस्वतः also is explicable. वैवस्वत may stand for मनु.

v1.c6.s16.t2.18

From quotations in Haradatta's commentary on Gautama and from the Smṛticandrikā it appears that they had access to a sūtra work of Uśanas dealing with all branches of *dharma*, viz., ācāra, vyavahāra and prāyaścitta. For example, the Smṛticandrikā quotes prose passages of Uśanas on *anadhyāya* (I. p. 59), on *dantadhavana* (I. p. 106) and Haradatta quotes a prose passage on *anadhyāya* (on Āp. Dh. S. I. 3. 10. 1) and a prose passage on the fine for a kṣatriya abusing a śūdra (on Gau. Dh. S. 12. 10) and on *Niyoga* (on Gau. Dh. S. 18. 5). These passages are not found in the ms. But there are others that are found. For example, the Smṛticandrikā quotes two passages, which occur in the mss.²⁰⁶ It appears therefore that the mss. either contain a portion only of the complete Auśanasa-dharma-sūtra or an independent sūtra work. The former alternative looks more probable. The foregoing discussion has shown that the sūtra work is later than the dharma-sūtras of Gautama and Vasiṣṭha and also than the Manusmṛti, which it probably knew in a very ancient version slightly differing from the extant one.

v1.c6.s16.t2.19

²⁰⁶ The passages are 'तत्र गोमयोदकैर्भूमिभाजनभाण्डशौचं कुर्यात्' (chap. V, about śrāddha) and ‘श्वविड्वराहमाजॉरककुक्कुटनकुलश्वद्ररजस्वलाशूद्रीभर्तारश्च दूरमनपायितव्याः (०मपनेतव्याः). They occur in स्मृतिचन्द्रिका (III. p. 409 and p. 411).

v1.c6.s16.t2.20

In Jivananda's collection of smṛtis there is an Auśanasa-dharma-śāstra in 51 verses (part I. pp. 497-501). It deals with mixed castes and their avocations, such as sūta, māgadha, caṇḍāla, śvapaca, pulinda &c. The same work occurs in the Ānandāśrama collection, pp. 46-48. The Mit. (on Yāj. I. 94) remarks that the means of livelihood for the mixed castes should be sought for in the works of Uśanas and Manu.²⁰⁷ It is probably this smṛti that is meant. Kullūka on Manu X. 49 says that the sale of hides and working on hides were the means of livelihood for Dhigvaṇas according to the Auśanasa.

v1.c6.s16.t2.21

²⁰⁷ एतेषां च वृत्तय औशनसे मानवे च द्रष्टव्याः । मिता.

v1.c6.s16.t2.22

In the same collection (part. I. pp. 501-554) there is another smṛti ascribed to Uśanas in 9 chapters and about 600 verses. It treats of Upanayana, daily observances like *ācamana*, Vedic study, occasions of *anadhyāya*, the dharmas of *snātaka*; śrāddha, proper Brāhmaṇas for śrāddha, impurity on birth and death, rites after death, prāyaścittas for the mortal sins and lesser sins.

v1.c6.s16.t2.23

This smṛti quotes Uśanas himself, also Manu, Bhṛgu (Bhṛgu-putra III), Prajāpati and speaks of dharmaśāstras, Purāṇas, Mīmāṁsā, Vedānta, Pāñcarātras, Kāpālikas and Pāśupatas. Numerous verses from the Manusmṛti are found in it (e. g. Manu II. 42, 49, 50, 125) occur in the first chapter alone. There is a brief prose passage towards the end of the 9th chapter. It speaks of Kāpālikas, Pāśupatas and atheists together (p. 525).

v1.c6.s16.t2.24

None of these smṛtis in verse contains the passages in verse on vyavahāra ascribed to Uśanas that occur in the Mitākṣarā, Smṛti-candrikā and other works.

v1.c6.s16.t2.25

The Mit. (on Yāj. III. 260) and Aparārka (e. g. p. 158, 192, 255) contain prose passages ascribed to Uśanas and the same works contain numerous verses ascribed to Uśanas most of which are not found in the two smṛtis in Jivananda. Some of the verses in Aparārka ascribed to Uśanas are found in the Auśanasasmṛti (e. g, Aparārka p. 418 'kuryād-aharaḥ śrāddham' is Jivananda I. p. 521).

v1.c6.s16.t2.26

In other cases the verses quoted from Uśanas in Aparārka, though not quite identical, bear a very close resemblance (e. g. the four verses in Aparārka p. 450 closely resemble Jivananda I. p. 525 and have some verses in common).

v1.c6.s16.t2.27

Among the views on Vyavahāra quoted from Uśanas are some interesting ones. It was he who said that a son was not bound to pay his father's debt, if it was a fine or unpaid toll or what is not vyāvahārika.²⁰⁸ He holds that even blind, deaf or old men, women, minors could be witnesses in charges of *sāhasa* (Aparārka p. 671). He is quoted also on ordeals, on svāmipālavivāda and on steya.

v1.c6.s16.t2.28

²⁰⁸ दण्डो वा दण्डशेषो वा शुल्कं तच्छेषमेव वा । न दातव्यं तु पुत्रेण यच्च न व्यावहारिकम् ॥ मिता. and अपरार्क on याज्ञ. II. 47.

v1.c6.s16.t2.29

A work styled Śukranītisāra was edited by Oppert (Madras 1882) and by Jivananda (Cal. 1892) and translated by Benoy Kumar Sarkar in S. B. H. Series. That work is a very interesting one, but is comparatively of a late date.

18. Kaṇva and Kāṇva

v1.c6.s16.t3.1

From the Āp. Dh. S. it appears that Kaṇva and Kāṇva were two distinct writers on dharma. In I. 6. 19. 2 Āpastamba starts the question as to the persons, food at whose house was permitted. He states various views on that point and says that Kaṇva was of opinion that food may be taken at anybody's house provided the latter offered it with a request (I. 6. 19. 3) and that the opinion of Eka, Kuṇika, Kāṇva, Kutsa and Puṣkarasādi (I. 6. 19. 7) was that only that food that was offered by a pure and religious man should be partaken. In another place (I. 10. 28. 1) Āpastamba gives it as the opinion of Kautsa, Hārīta, Kaṇva and Puṣkarasādi that a man became a thief if in any case whatever he appropriates another's belongings. The Kumbhakonam edition of Pandit Halasyanatha reads Kāṇva for Kaṇva.

v1.c6.s16.t3.2

Kaṇva is quoted a few times in the Smṛticandrikā on Āhnika (daily duties) and śrāddha. One of these quotations is in prose (I. p. 97).²⁰⁹ Haradatta in his commentary on Gautama cites verses of Kaṇva in several places (e. g. Gautama Dh. S. 21. 3, 23. 3 and 11).²¹⁰ The first verse bears a close resemblance to Manu XI. 180 and Baud. Dh. S. II. 1. 62. Kaṇva is quoted in the Ācārmayūkha and the Śrāddha-mayūkha.

v1.c6.s16.t3.3

²⁰⁹ अध्वरे वेदेतिहासपुराणानीति ध्यायन् ब्राह्मेण तीर्थेनौष्ठयोः सलोमदेशमुन्मृजेत् ।

v1.c6.s16.t3.4

²¹⁰ The verse is संवत्सरेण पतति पतितेन समाचरन् । यानाशनासनैर्नित्यमित्याहुर्ब्रह्मवादिनः ॥

v1.c6.s16.t3.5

The Mit. (on Yāj. III. 58) quotes a verse of Kāṇva on the length of the stay of a *saṁnyāsin* in a village or town. On Yāj. III. 260 the Mit. quotes a verse of Kaṇva stating the prāyaścitta for a Brāhmaṇa having intercourse with the Kṣatriya wife of his teacher.

v1.c6.s16.t3.6

In the Madras Govt. Oriental Library there is a ms. of Kaṇva (*vol*. V, p. 1929 No. 2624).

19. Kaśyapa and Kāśyapa

v1.c6.s16.t4.1

Baudhāyana (Dh. S. I. 11. 20) cites a verse which contains the view of Kaśyapa that a woman who is bought cannot be a *patnī* and that she is not authorised to take part in religious (daiva) rites or rites for the Manes.²¹¹ This verse is ascribed to Kātyāyana in the Smṛticandrikā (I. p. 87). The Vanaparva quotes *gāthās* of Kāśyapa on forbearance (29. 35-40). Whether Kaśyapa and Kāśyapa are two different writers of dharmasūtras it is rather difficult to say. Probably they are identical. It appears that the dharmasūtra of Kāśyapa comprised all the usual topics of dharmasūtras, such as daily duties, śrāddha, āśauca, prāyaścitta. This sūtra has been quoted by all eminent writers from Viśvarūpa downwards. Viśvarūpa quotes Kāśyapa (in prose) on the prāyaścitta for contact with caṇḍālas²¹² and for killing a cow when the sinner is a Brāhmaṇa or a member of another caste.²¹³ The Mit. (on Yāj. III. 23) quotes a prose passage from Kāśyapa on freedom from impurity on death.²¹⁴

v1.c6.s16.t4.2

²¹¹ क्रीता द्रव्येण या नारी सा न पत्नी विधीयते । सा न देवे न सा पित्र्ये दासीं तां कश्यपोऽब्रवीत् ॥

v1.c6.s16.t4.3

²¹² चण्डालश्वपाकपुल्कसादिसांकर्ये सव्यवधाने षण्मासान् गोमूत्रयावकाः पञ्चाहकालं पातव्याः । एवं प्रतिमासवृद्ध्या बुद्धिरा परिवृत्तेः सूर्यस्य । विश्वरूप on याज्ञ. III. 257.

v1.c6.s16.t4.4

²¹³ प्रायश्चित्तमकामावाप्तौ कामकृतेऽप्येके ।... ब्राह्मणेभ्यो निवेदयित्वा सशिखं वपनं कृत्वा प्राजापत्यं कृच्छ्रमाचरेत् । चीर्णान्ते धेनुं तिलधेनुं दद्यात् ।... तेन चर्मणा प्रावृतो मासं गोष्ठे वसेत् । विश्वरूप on याज्ञ. III. 262.

v1.c6.s16.t4.5

²¹⁴ बालानामदन्तजातानां त्रिरात्रेण शुद्धिः ।

v1.c6.s16.t4.6

The quotations in the Smṛticandrikā on āhnika and śrāddha are all in verse. Haradatta on Gautama (22. 18) quotes a sūtra on the prāyaścitta for *govadha*,²¹⁵ which is also quoted by Viśvarūpa. Haradatta (on Gaut. 23. 26) quotes a very long sūtra on the prāyaścitta for eating several things and doing several forbidden acts.²¹⁶ Haradatta (on Āp. Dh. S. II. 6. 13. 2) quotes several verses mentioning the seven kinds of punarbhūs. The Hāralatā quotes a sūtra from Kaśyapa on āśauca. Aparārka quotes several sūtras and a few verses under both names Kaśyapa and Kāśyapa (vide Yāj. I. 64, III. 265, I. 222-25, III. 251, 288, 290, 292 for verses).

v1.c6.s16.t4.7

²¹⁵ गां हत्वा तच्चर्मणा परिवृतो मासं गोष्ठेशयस्त्रिषवणस्मायी नित्यं पञ्चगव्याहारः ।

v1.c6.s16.t4.8

²¹⁶ लशुनपलाण्डुगृञ्जनकुकुटभक्षणे मेदःशुक्रपानेऽयाज्ययाजनेऽभोज्यभोजनेऽभक्ष्यभक्षणेऽगम्यागमने चैवं प्रायश्चित्तं ब्राह्मणेभ्यो निवेद्य षडूरात्रोपोषितश्शीर्णान्ते प्राच्यामुदीच्यां दिशि गत्वा यत्र ग्राम्यपशूनां शब्दो न श्रूयते तस्मिन्देशेऽग्निं प्रज्वाल्य बर्हासनमास्तीर्य तत्प्रणीतेन विधिना पुनःसंस्कारमर्हति ।

v1.c6.s16.t4.9

In the Deccan College collection there are two mss. (No. 200 of 1884-87 and No. 122 of A. 1881-82) which contain a Kāśyapa-smṛti in prose (4 folios having 8 lines on each side). It begins 'athātaḥ Kāśyapīyān gṛhasthadharmān vyākhyāsyāmaḥ'. It deals with the duties of householders, with prāyaścittas for doing mischief to wells, dikes, ponds, temples and houses of Brāhmaṇas, for killing a cow and other beasts and birds, with rules on mourning after death and impurity on birth, with prāyaścittas for eating garlic and other similar things, with the five mortal sins, with prāyaścittas when such portents as earthquakes, lightning flashes occur, or for such accidental occurrences as the breaking of the milk pot, with purification of vessels of wood, metals, with the visible physical sins of sins committed in previous lives, with the seven *punarbhūs*.

v1.c6.s16.t4.10

In this work some of the sūtras quoted as Kāśyapa's in the commentaries are found, (e. g. the quotation No. 216 'laśuna' &c. above). So also the verses about punarbhūs of seven kinds quoted by Haradatta are found in the mss. In this smṛti, Kāśyapa is frequently cited as an authority.

v1.c6.s16.t4.11

It is to be noted that Kāśyapa is not mentioned by Yāj. as one of the dharmaśāstraprayojakas, though Parāśara (chap. I) mentions Kāśyapā dharmāḥ. The Smṛticandrikā (I. p. 1) and the Sarasvatīvilāsa (p. 13) speak of 18 Upasmṛtis in which Kāśyapa's is included.

20. Gārgya

v1.c6.s16.t5.1

Viśvarūpa (on Yāj. I. 4-5) quotes a verse of Vṛddha-Yājñavalkya in which Gārgya is enumerated among the expounders of Dharma (dharmavaktāraḥ). He quotes two sūtras, one from Gārgya (on Yāj. I. 72²¹⁷) and the other from Vṛddha-Gārgya²¹⁸ (on Yāj. I. 195). Therefore it seems that a sūtra work of Gārgya on dharma did exist. The Mit. (e. g. on Yāj. III. 326), Aparārka and the Smṛticandrikā quote several verses of Gārgya on āhnika, śrāddha and prāyaścitta. Parāśara also mentions Gārgya among writers on dharma. Aparārka contains (pp. 124, 190, 368, 544) verses from Gārgya on topics of dharma. It seems that the two writers are identical. Aparārka also quotes several verses from Gārgya of astronomical import (e. g. p. 547 on the nomenclature of the months as *Caitra* in connection with the signs of the zodiac). This was probably an independent work. Fragments of a Gārgī saṁhitā on astronomy and astrology have been recovered and it contains valuable historical information (vide Kern's preface to Bṛhat-saṁhitā pp. 33-40 and Mr. Jayasval in JBORS. vol. 14, p. 397 ff). A Jyotir-Gārgya and a Bṛhad-Gārgya are quoted in the Smṛticandrikā. The Nityācārapradīpa (p. 20, BIS) mentions Garga and Gārgya separately as smṛtikāras.

v1.c6.s16.t5.2

²¹⁷ पतिताः स्त्रियस्त्याज्या भर्तृवधप्रतिज्ञायां च।

v1.c6.s16.t5.3

²¹⁸ अनेकोद्धार्ये काष्ठादिशिले भूमिसमे।

21. Cyavana

v1.c6.s16.t6.1

The Mit., Aparārka and other works cite several sūtras and some verses from Cyavana. Aparārka quotes a very long prose passage from Cyavana (on Yāj. I. 207) about the procedure of making the gift of a cow and about the *mantras* to be recited in that ceremony. The Mit. (on Yāj. III. 30) and Aparārka both cite a sūtra of Cyavana on the prāyaścitta for coming in contact with a dog, a śvapāka, a corpse, smoke from a funeral pyre, wine, wine-vessel &c. Aparārka cites prose passages of Cyavana on the prāyaścitta for killing a cow (on Yāj. III. 264-265), for touching, carrying or burning the corpse of one who commits suicide (on Yāj. III. 292), on the method of the purification of houses, vessels, articles of food when touched by cāṇḍālas (on the same verse).

22. Jātūkarṇya

v1.c6.s16.t7.1

Viśvarūpa on (Yāj. I. 4-5) quotes a verse of Vṛddha-Yājñavalkya in which Jātūkarṇa is mentioned as an expounder of dharma."²¹⁹ The name is variously written as Jātūkarṇī or Jātūkarṇya or as Jātūkarṇa. The Smṛticandrikā quotes a passage from Aṅgiras in which Jātūkarṇya is enumerated among writers of Upasmṛtis. Viśvarūpa quotes prose passages from Jātūkarṇya a number of times.²²⁰ On Yāj. I. 1, he gives a sūtra about "pratilomas"; on Yāj. I. 2 there is a sūtra sying that a pupil should not all of a sudden put a question to his teacher in an assembly of people, on Yāj. I. 29 about a Kṣatriya and Vaiśya wearing an Upavīta of hemp and wool when initiated for sacrifice, on Yāj. I. 37 as to the age when a Brāhmaṇa became a vrātya, about the prohibition of marrying another wife of a different caste when one has already married a savarṇa wife (on Yāj. I. 79), about the time for śrāddhas (on Yāj. I. 215). These quotations show that Jātūkarṇya composed a sūtra work on ācāra and śrāddha, which was comparatively ancient. The quotations of Jātūkarṇya in Mitākṣarā Haradatta, Aparārka, and later writers are in verse and so it appears that by that time the work had been lost or forgotten. Aparārka (p. 423) quotes a verse of Jātūkarṇya which refers to the zodiacal sign Virgo. This would place the verse Jātūkarṇya not very much earlier than the 3rd or 4th century A. D.

v1.c6.s16.t7.2

²¹⁹ भूयांसो धर्मवक्तार उत्पन्ना भाविनस्तथा। निधानं सर्वधर्माणां वेद एव हि शाश्वतः॥ नारदः पुलहो गार्ग्यः पुलस्त्यः शौनकः क्रतुः। बौधायनो जातुकर्णी विश्वामित्रः पितामहः॥

v1.c6.s16.t7.3

²²⁰ 'प्रतिलोमास्त्वन्तावसायिनः', 'नाकस्मात्सresourceमवाये गुरुं पृच्छेत्'; 'दीक्षितौ चेद्राजन्यवैश्यौ शाणाविके कुर्वीताम्'; 'द्विगुणां गायत्रीमतिक्रम्य ब्राह्मणो व्रात्यः स्यात्'; 'सवर्णाया कृतदारो नान्यामिच्छेत्सन्तानस्यान्यगामित्वात्'; 'अथ श्राद्धमपरपक्षे सर्वत्राविशेषात्। नभस्य एव वा सामर्थ्योपपत्तिभ्याम्'.

23. Devala

v1.c6.s16.t8.1

In the Mit. there are several prose passages quoted from Devala, e. g. on Yāj. I. 120 there is a sūtra on the dharmas of the śūdra and the avocations open to him;²²¹ on Yāj. I. 128 there is a sūtra dividing householders into Yāyāvara and Śālīna and describing each of them.²²² In Aparārka and the Smṛticandrikā there are several prose quotations from Devala. On Yāj. III. 58 Aparārka quotes a long prose passage on the rules of conduct for a yati; on Yāj. III. 109 Aparārka cites a very long passage, in which Sāṅkhya and Yoga are defined, reference is made to extensive *Tantras* on the two systems and a brief résumé is given of the Sāṅkhya system, which greatly resembles the Tattvasamāsa. On Yāj. III. 227 Aparārka has a prose quotation from Devala about *patitas*. In the Smṛticandrikā (I. p. 63) there is a lengthy passage from Devala on the daily duties of the *brahmacārin*, a sūtra (I. p. 52) is quoted about *brahmacarya* for 48 years and in another place there is a prose passage about the wife's duties.²²³

v1.c6.s16.t8.2

²²¹ तानि च देवलोक्तानि। शूद्रधर्मो द्विजातिशुश्रूषा पापवर्जनं कलत्रादिपोषणं कर्षणपशुपालनभारोद्वहनपण्यव्यवहारचित्रकर्मनृत्यगीतवेणुवीणामुरजमृदङ्गवाresourceदनादीनि।

v1.c6.s16.t8.3

²²² यथा हि देवलः। द्विविधो गृहस्थो यायावरः शालीनश्च। तयोर्यायावरः प्रवरः याजनाध्यापनप्रतिग्रहऋक्थसंचयवर्जनात्। षट्कर्माधिष्ठितः प्रेष्यचतुष्पदगृहग्रामधनधान्ययुक्तो लोकानुवर्ती शालीन इति।

v1.c6.s16.t8.4

²²³ पतिशुश्रूषा सहधर्मचर्या तत्पूज्यमानपूजनम् ।

v1.c6.s16.t8.5

In the Mit., in Haradatta, Aparārka and the Smṛticandrikā there are numerous quotations in verse from Devala on ācāra, vyavahāra, śrāddha, prāyaścitta and other topics. That seems to have been an independent work. In the Ānandāśrama collection of smṛtis there is a Devalasmṛti in 90 verses dealing with purification and prāyacittas for contact with Mleñcchas. This appears to be a late compilation. Some of the verses contained therein are ascribed to other authors, e. g. verses 17-22 are ascribed to Āpastamba by Aparārka (on Yāj. III. p. 1200) and verses 30-31 are ascribed by the Mit. (on Yāj. III. 290) and Aparārka to Viṣṇu.

v1.c6.s16.t8.6

The Mahābhārata ascribes the view to Devala that in man there are three *jyotis*, viz. offspring, *karma*, and learning.²²⁴

v1.c6.s16.t8.7

²²⁴ त्रीणि ज्योतींषि पुरुष इति वै देबलोऽब्रवीत्। अपत्यं कर्म विद्या च यतः सृष्टाः प्रजास्ततः ॥ सभापर्व 72. 5.

v1.c6.s16.t8.8

Aparārka and the Smṛticandrikā cite verses from Devala on partition, inheritance, on woman's power over strīdhana. These show that Devala, the jurist, flourished about the same time as the great jurists Bṛhaspati and Kātyāyana.

24. Paitẖīnasi

v1.c6.s16.t9.1

Though not enumerated in Yājñavalkya, Paiṭhīnasi seems to have been a comparatively ancient sūtrakāra on dharma. On Yāj. III. 262 Viśvarūpa quotes a sūtra of Paiṭhīnasi on the prāyaścitta for killing a cow. Dr. Jolly (R. und S. p. 12) following Dr. Caland (Ahnencult &c. pp. 99, 109) thinks that Paiṭhīnasi belongs to the Atharvaveda as the prose quotations on śrāddha agree with the ritual of the Atharvans. The Mit. (on Yāj. I. 53) quotes a sūtra of Paiṭhīnasi to the effect that a person should marry a girl who is beyond the third degree on the mother's side and beyond the fifth on the father's side.²²⁵ On Yāj. III. 17 the Mit. quotes two sūtras relating to impurity on death.²²⁶ The Smṛticandrikā, Aparārka, Haradatta and other writers quote numerous sūtras of Paiṭhīnasi. The Smṛticandrikā has a prose quotation on the duties of women.²²⁷ In another place the Smṛticandrikā (II. p. 263) cites a sūtra on partition.²²⁸ Aparārka (p. 112) quotes two verses of Paiṭhīnasi recommending the practice of *satī* to women of all castes except Brāhmaṇa women. Aparārka (p. 239) quotes a sūtra saying that the food of astrologers, bell-makers and grāmakūṭas is poison.²²⁹ Aparārka quotes (on p. 744) a sūtra of Śaṅkha-Likhita and Paiṭhīnasi about inheritance to a deceased sonless man.²³⁰ Aparārka quotes another important prose passage²³¹ "the wealth of (a heirless) *śrotriya* goes to the *pariṣad* and not to the king, the king should not appropriate the wealth of temples and guilds, deposits and the wealth of minors and women." Then the sūtra quotes a verse on the same topic, which seems to refer to Manu 9. 194 in the word 'of sixfold origin' (ṣaḍāgama). Another sūtra quoted by Aparārka (p. 754) says 'when an appointed daughter dies, her husband does not take her wealth; if she be issueless, her mother or mother-in-law should receive it.' Aparārka quotes a verse of Paiṭhīnasi (p. 921) 'at the time of marriage, famines, sacrifices, fairs and pilgrimages there is no impurity due to birth or death.'

v1.c6.s16.t9.2

²²⁵ त्रीन्मातृतः पञ्चातित्य च पितृत इति च पैठीनसिना &c.

v1.c6.s16.t9.3

²²⁶ नित्यानि विनिवर्तेरन् वैतानवर्जं शालाग्नौ चैके । सावित्र्या चाञ्जलिं प्रक्षिप्य प्रदक्षिणं कृत्वा सूर्य ध्यायेन्नमस्कुर्यात् ।

v1.c6.s16.t9.4

²²⁷ स्त्रियो गृहदेवतास्तासां न शौचं न व्रतं नोपवासः । पतिशुश्रूषयैव स्त्रियो गच्छन्ति परमां गतिम् ॥ स्मृतिच० II. p. 252.

v1.c6.s16.t9.5

²²⁸ पैतृके विभज्यमाने दायाद्ये भ्रातृणां समो विभागः ।

v1.c6.s16.t9.6

²²⁹ सांवत्सरिकघाण्टिकग्रामकूटात्नं विषम् । The word ग्रामकूट (a village officer) is well known from inscriptions.

v1.c6.s16.t9.7

²³⁰ अपुत्रस्य स्वर्गयातस्य भ्रातृगामि धनं तदभावे मातापितरौ लभेतां पत्नी वा ज्येष्ठा ।

v1.c6.s16.t9.8

²³¹ 'परिषदगामि वा श्रोत्रियद्रव्यं न राजगामि । न हार्यं राज्ञा देवतागणसांस्थितं न निक्षेपो-पनिधिक्रियाक्रमागतं न बालस्त्रीधनानि । एवं त्याह । न हार्यं स्त्रीधनं राज्ञा तथा बाल-धनानि च । नार्याः षडागमं वित्तं बालानां पैतृकं धनम् ॥'. This whole passage is ascribed to शङ्ख in वि. र. p. 598.

25. Budha

v1.c6.s16.t10.1

This sūtrakāra is not mentioned by Yāj. nor by Parāśara. He is very rarely cited. Aparārka on Yāj. I. 4-5, Kalpataru (quoted in Vīra-mitrodaya, Paribhāṣā p. 16), Hemādri,²³² Jīmūta-vāhana's Kālaviveka are probably the earliest writers to mention him. In the Deccan College Collection there are two mss. of a Budha-dharma-śāstra in prose (No. 507 of 1881-82 and No. 145 of 1895-1902, 2 folios). The work is very brief²³³ and speaks of *upanayana*, marriage, eight forms of marriage, the saṁskāras from garbhādhāna to Upanayana, the five daily great *yajñas*, śrāddha, pākayajñas, haviryajñas, somayāga, the means of subsistence for a Brāhmaṇa, the duties of Vaiśyas and Śūdras, the orders of forest hermits and sannyāsins, removal of thorns by the king, administration of justice, king's duties.

v1.c6.s16.t10.2

²³² चतुर्वर्ग० (दानखण्ड p. 527) says 'आदिशब्दाच्च बुधदेवलसोमप्रजापतिवृद्धशातातप-पैठीनसिच्छागलेयच्यवनमरीचिवत्सपारस्करपुलस्त्यपुलहक्रतुकृष्णशृङ्गश्रेयाणां ग्रहणम्'.

v1.c6.s16.t10.3

²³³ The Budha sūtra opens as follows :—अथातो बुधधर्मशास्त्रं व्याख्यास्यामः। श्रेयोभ्युदयसाधनो धर्मः। गर्भाष्टमे ब्राह्मणो वसन्त आत्मानमुपनयेत् । एकादशे क्षत्रियो ग्रीष्मे । द्वादशे वैश्यो वर्षासु । मेखलाजिनदण्डकमण्डलूपवीतानि धारयेत् । &c. हेमाद्रि (परिशेष, काल, p. 309) quotes this as Budha's from स्मृतिमहार्णव.

v1.c6.s16.t10.4

The work does not produce the impression of being early. It is in the nature of a summary of larger works on dharma. All quotations in Hemādri cited from Budha are not found in the mss.

26. Bṛhaspati

v1.c6.s16.t11.1

That Bṛhaspati was an ancient teacher of Arthaśāstra follows from the Kauṭilīya, wherein the Bārhaspatyas are cited six times. In the Mahābhārata (Śānti, chap. 59. 80-85) Bṛhaspati is said to have compressed into 3000 chapters the work on dharma, artha and kāma composed by Brahmā. The Vanaparva (32. 61) speaks of Bṛhaspati-nīti. The Mahābhārata several times cites verses (*gāthās* or *ślokas*) said to have been sung by Bṛhaspati²³⁴ (*vide* Śānti. 23. 25, 56. 38-39, 57. 6-7). *Vide* also Śānti. 58. 13-16, 69. 23-24. The Anuśāsana (39. 10-11) speaks of the Arthaśāstra composed by Bṛhaspati and others. In some of these places there are distinct references to a śāstra or *mata* of Bṛhaspati and sections of his work are referred to (as e.g. rājādhikāra). The Śāntiparva (170. 12) describes how a king could, according to Bṛhaspati's views, secure his goal in four ways.²³⁵ In the Vanaparva (150. 29) men are said to be upheld by the *nayas* proclaimed by Bṛhaspati and Uśanas. Vide also Sabhā 50. 9, 55. 6, 73. 7-8, Udyoga 33. 71-72, 55. 66. The Kāmasūtra repeats the tradition that Brahmā composed a work in one hundred thousand chapters on *dharma*, *artha* and *kāma* and that Bṛhaspati dealt with a portion of that work, viz. on *artha*.²³⁶ Vide note 196 above. Aśvaghoṣa (Buddhacarita I. 46) speaks of the rājaśāstra of Śukra and Bṛhaspati. According to the Arthaśāstra of Kauṭilya some of the special views of Bṛhaspati's school were that there were only two vidyās for kings viz. vārtā and daṇḍanīti and that the council of ministers should comprise 16 members. According to Kāmandaka and the Pañcatantra (II. 41) 'aviśvāsa' was the sheet-anchor of royal policy according to Bṛhaspati. The Yaśastilaka (p. 13) says that the nīti of Bṛhaspati had no place for Gods.²³⁷ The commentary on the Nītivākyāmṛta gives the first verse of Bṛhaspati.237a Viśvarūpa contains several prose quotations which from their context must have been taken from Bṛhaspati about the qualifications of a senāpati, pratīhāra, dūta, &c. It is somewhat strange that in this quotation the *mantrin* is required to be deeply conversant with the śāstras of Manu, Bṛhaspati and Uśanas. For similar prose quotations, *vide* Viśvarūpa on Yāj. I. 323, II. 154. That Bṛhaspati also wrote a sūtra work on vyavahāra and other topics of dharma follows from the quotations contained in Viśvarūpa and Haradatta. For example, Viśvarūpa cites a prose passage from Bṛhaspati (on Yāj. II. 38) about the duty of the king to restore property stolen from his subjects if he could not recover it from the thief, about the rising scale of the rates of interest according to the castes, about the debts of a deceased man being payable by those who took his wealth, by his wife or by his son, about a surety being made to pay when the principal died, about the illegitimate son of a śūdra getting a share on his father's death and about his taking the whole estate with the king's permission if there were no legitimate issue of the śūdra.²³⁸ Haradatta on Gautama 22. 18 quotes a prose passsage from Bṛhaspati on the prāyaścitta for killing a cow. These quotations establish that Bṛhaspati wrote a sūtra work on dharma also (i. e. at least on vyavahāra and prāyaścitta). Viśvarūpa also quotes a few verses from Bṛhaspati on vyavahāra and prāyaścitta and in one place at least indicates that the verse he attributes to Bṛhaspati occurred in the same work in which a prose passage quoted by him occurred.²³⁹ From this it follows that the sūtra work of Bṛhaspati on dharma contained verses also in Viśvarūpa's time. Whether the two works on arthaśāstra and dharma were composed by the same Bṛhaspati cannot be determined. It looks probable that they were composed by different authors. Yāj. (I. 4-5) mentions Bṛhaspati among the expounders of dharma. He is probably referring to the sūtra work on dharma disclosed by quotations from Viśvarūpa.

v1.c6.s16.t11.2

²³⁴ भूमिरेतौ निगिरति सर्पो बिलशयानिव । राजानं चाविरोद्धारं ब्राह्मणं चाप्रवासिनम् ॥ शान्ति. 23. 15. This verse (with the reading द्वाविमौ ग्रसते भूमिः सर्पो &c.) is ascribed by शान्तिपर्व 57. 3. to Uśanas; vide note 195 above. बार्हस्पत्ये च शास्त्रे च श्लोको निगदितः पुरा । ... क्षममाणं नृपं नित्यं नीचः परिभवेज्जनः । हस्तियन्ता गजस्येव शिर एवारुरुक्षति ॥ शान्ति 56. 38-39 ; मरुत्तेन हि राज्ञा वै गीतः श्लोकः पुरातनः । राजाधिकारे राजेन्द्र बृहस्पतिमते पुरा ॥ गुरोरप्यवलिप्तस्य कार्याकार्यमजानतः । उत्पथप्रतिपन्नस्य दण्डो भवति शाश्वतः ॥ शान्ति 57. 6-7.

v1.c6.s16.t11.3

²³⁵ चतुर्विधा ह्यर्थसिद्धिर्बृहस्पतिमते यथा । पारम्पर्यं तथा दैवं काम्यं मैत्रमिति प्रभो ॥ शान्ति० 170. 12.

v1.c6.s16.t11.4

²³⁶ प्रजापतिः प्रजाः सृष्ट्वा तासां स्थितिनिबन्धनं त्रिवर्गस्य साधनमध्यायानां शतसहस्रेणाये प्रोवाच । तस्यैकदेशिकं मनुः स्वायम्भुवो धर्माधिकारिकं पृथक् चकार । बृहस्पतिरर्थाधिकारिकम् । 5-7

v1.c6.s16.t11.5

²³⁷ बृहस्पतिनीतय इवादेवमातृकाः ।

v1.c6.s16.t11.6

237a वाचा कायेन मनसा प्रणम्याङ्गिरसं मुनिम् । नीतिशास्त्रं प्रवक्ष्यामि भूपतीनां सुखावहम् ॥

v1.c6.s16.t11.7

²³⁸ तथा च बृहस्पतिः 'चोरापहृतं तु सर्वेभ्योन्विच्यार्पणीयम्। अलाभे स्वकोशाद्वा। अददच्चोरकिल्बिषी स्यात्।' on याज्ञ. II. 38; तथा च बृहस्पतिः- पादोपचयात् क्रमेणेतरेषाम्-इति on याज्ञ. II. 39; बृहस्पतिश्च धनस्त्रीहारिपुत्राणां पूर्वाभावे यथोत्तरमाधमर्ण्यं तदभावे क्रमशोऽन्येषां रिक्थभाजाम् । on याज्ञ. II. 47; तथा च बृहस्पतिः उपस्थाप्य विपत्तावुपस्थाप्यस्य पुनः प्रतिभूर्दाप्यः इति । on याज्ञ. II. 55; तथा च बृहस्पतिः-'कामतश्च शूद्रावरोधजस्य भ्रातुरंशं समानमात्रं प्रेते पितरि दद्युः शुश्रूषुश्चेत्' इति । on याज्ञ. II. 138.

v1.c6.s16.t11.8

²³⁹ on याज्ञ. III. 263 विश्वरूप says 'बृहस्पतिना तु द्वादशाहेन, गोष्ठाती तस्मात्पापान्मुच्यते । क्षीराहारो भवेत्तत्र क्षीरदभ्यशनोपि वा ॥' तथेदमन्यत् 'गायत्र्या दशसाहस्रं &c. (two verses)' । तथेद्ं तत्रैवान्यत् 'द्वादशरात्रं पञ्चगव्याहारः षड्रात्रं वा यावकाहारो गोष्ठे वसेत् । ... ब्राह्मणान् भोजयित्वा शुध्येदित्याह बृहस्पतिः' इति। The words द्वादशरात्रं पञ्चगव्याहारः are attributed to बृहस्पति by हरदत्त also,

v1.c6.s16.t11.9

In the Mit. and other commentaries and nibandhas over seven hundred verses on vyavahāra and a few hundred more on ācāra and prāyaścitta are cited from Bṛhaspati. That seems to have been an independent work composed between 300 and 500 A. D., which will be discussed later on (vide sec. 37).

v1.c6.s16.t11.10

In Jivananda's collection (part I. pp. 644-651) and in the Ānandāśrama collection there is a Bṛhaspatismṛti in 80 verses in which Bṛhaspati is represented as instructing Indra about gifts. Several mss. in the Deccan College Collection contain this smṛti, but in an abridged form in 70 and 49 verses (No 130 of 1884-86 and No 147 of 1895-1902). Vide also I. O. cat. p. 386 No. 1324, 1325-1328. Aparārka quotes (p 1225) verse 7 of this smṛti (in verse) and the Dānaratnākara quotes verses 6 and 7 as from Dāna-Bṛhaspati.

v1.c6.s16.t11.11

The Bārhaspatya Arthaśāstra edited by Dr. F. W. Thomas (Lahore, 1921) is a later work and does not deserve more than a passing notice. In six chapters it deals with the conduct, duties, studies of kings, omens, rules of policy &c.

27. Bharadvāja and Bhāradvāja

v1.c6.s16.t12.1

There is a Śrauta sūtra and a Gṛhya sūtra attributed to Bhāradvāja. The Ms. of the śrauta in the Bombay University Library contains nine praśnas and a portion of the 10th and begins 'darśapaurṇamāsau vyākhyāsyāmaḥ'. It quotes Ālekhana and Āśmarathya frequently. The Gṛhya has been edited by J. W. Salomons. It appears from quotations in Viśvarūpa and other early commentators that a sūtra work on dharma attributed to Bharadvāja or Bhāradvāja was in existence. The forms Bharadvāja and Bhāradvāja probably refer to the same work. On Yāj. (I. 15) Viśvarūpa quotes a prose passage from Bhāradvāja prohibiting the learning of *mleccha* tongues and calling upon the preceptor to teach his pupil pure words, observance of Saṁdhyā and the kindling of fire;239a on Yāj. I. 32 Bhāradvāja is quoted as prescribing a penance for even thinking of causing harm to beings;239b on Yāj. I. 185 a lengthy sūtra of Bharadvāja on the purification of certain things is quoted, wherein is cited the view of some that boys are purified by a mere bath when touched by *antyajas*; ²⁴⁰ on Yāj. I. 236 a prose passage of Bharadvāja forbids in śrāddhas the use of certain cereals as food.²⁴¹ Aparārka quotes a long prose passage (p. 1155) from Bharadvāja in connection with the prāyaścitta for cessation of gṛhya fires for various periods.

v1.c6.s16.t12.2

239a तथा च भारद्वाजः—न म्लेच्छभाषां शिक्षेत। म्लेच्छो ह वा एष यदपशब्द इति विज्ञा- यते। तस्माच्छिष्यमुपनीय साधुशब्दांश्च शिक्षयेत् सन्ध्योपासनाग्नीन्धनानि।

v1.c6.s16.t12.3

239b तथा च भारद्वाज ;— 'मनसा प्राणहिंसायां त्रिर्दृपदामावर्तयेत्' इति।

v1.c6.s16.t12.4

²⁴⁰ यत्तु भारद्वाजः- 'न शौचं शयनासनकटप्रस्तरयानप्रस्तरगण्डोपधानकशautomaticकम्बलगुकृहधान्यमणिफलकशिलास्रहस्त्ररोम्णामनिक्षातानां च काष्ठानां तृणपलालदाम्नां कुमाराणामन्यत्र प्रोक्षणादन्त्यस्पर्शन स्नानं कुमाराणामेके' इति ।

v1.c6.s16.t12.5

²⁴¹ माषाढकीमुद्गवर्जं विदलानि न दद्यात्-इति भरद्वाजः ।

v1.c6.s16.t12.6

In the Smṛticandrikā, in Haradatta and in several other works verses of Bhāradvāja are quoted, which appear to be taken from a smṛti in verse.

v1.c6.s16.t12.7

That Bhāradvāja was an ancient writer on arthaśāstra follows from the Kauṭilīya, wherein the views of Bhāradvāja are cited seven times and of Kaṇiṅka Bhāradvāja once. Some of the views of Bhāradvāja as described in the Kauṭilīya are that a king should choose his ministers from amongst his fellow-students, that the king should consider his line of policy alone in secret, that the princes should be punished secretly when they manifest no love for the king their father, that the minister should set one prince against another when the king is on his death-bed, that when calamities befall the king and the minister, the former is the lesser of two evils, that one should bow down before the strong. This last view occurs in the Mahābhārata in the same words.²⁴² The Śāntiparva (chap. 140) contains a dialogue between Bhāradvāja and king Śatruñjaya of Sauvīra in which daṇḍa is said to be the most pre-eminent among the expedients. The same parva (chap. 58. 3) mentions Bhāradvāja in a list of writers on rājaśāstra. The Yaśastilaka²⁴³ (4th Āśvāsa p. 100, Nirṇayasāgara ed.) quotes two verses of Bhāradvāja from his treatise on the topic of the six *guṇas*. This shows that Bhāradvāja's work on politics was available in the 10th century and contained verses (probably intermixed with prose).

v1.c6.s16.t12.8

²⁴² कौटिल्य says (12.1) इन्द्रस्य हि स प्रणमति यो बलीयसो नमत्ति-इति भारद्वाजः; शान्तिपर्व 67. 11. has 'इन्द्राय स प्रणमते नमते यो बलीयसे ।'

v1.c6.s16.t12.9

²⁴³ अवक्षेपेण हि सतामसतां प्रग्रहेण च । तथा सत्त्वेष्वमित्रोहादधर्मस्य च कारणात् ॥ विमानानाच्च मान्यानां विश्वस्तानां च घातनात् । प्रजानां जायते लोपो नृपतेश्चायुषः क्षयः ॥ इति कथमिदमभाषत षाड्गुण्यप्रस्तावे भारद्वाजः ॥

v1.c6.s16.t12.10

The Parāśara-Mādhavīya (vol. III. p. 231) quotes a verse of Bharadvāja which divides a pledge into four varieties. A few quotations from Bharadvāja on matters of vyavahāra are cited in other works. For example, the Sarasvatī-vilāsa cites a verse of Bharadvāja that a compromise, an exchange and a partition, if fair and equal, could be annulled only for ten days, but could be annulled till the 9th year, if unfair.²⁴⁴ It appears that the verses of Bharadvāja on vyavahāra are taken from a work other than the ancient work on politics.

v1.c6.s16.t12.11

²⁴⁴ सन्धिश्च परिवृत्तिश्च विभागश्च समा यदि । आदशाहं निवर्तेत विषमे नववत्सरात् । सरस्वतीविलास pp. 314, 320.

28. Śātātapa

v1.c6.s16.t13.1

Śātātapa is enumerated among the expounders of dharma by Yāj. (I. 4-5) and by Parāśara. Viśvarūpa, Haradatta and Aparārka quote several prose passages of Śātātapa on prāyaścitta. Viśvarūpa (on Yāj. III. 236) tells us that Śātātapa spoke of only eight upapātakas and that without dealing with śrāddha as a principal topic he spoke of some of the subsidiary details of śrāddha.²⁴⁵ The latter passage quoted from Śātātapa is a half verse. So Viśvarūpa had a prose work of Śātātapa before him, mixed with verses. Haradatta on Gaut. (Dh. S. 22. 18) quotes a prose passage of Śātātapa about the penance for killing a cow. In the Mit., the Smṛticandrikā and other works numerous verses of Śātātapa are quoted on ācāra and śrāddha. This work of Śātātapa in verse is most probably a different one from the sūtra work. It appears that there are several smṛtis ascribed to Śātātapa. In Jivananda's collection there is a smṛti of Śātātapa called Karmavipāka in six chapters and about 231 verses. Its contents are: certain diseases are concomitants of certain sins; gifts of land, cows &c.; eulogy of Brāhmaṇas; penances for killing a Brāhmaṇa, a cow &c., penances for drinking wine, for incest and forbidden sexual intercourse of various sorts, for thefts; rites for those who meet with violent and accidental death. The last verse declares that the Smṛti was promulgated by Śātātapa to his pupil Śarabhaṅga. It is a late production. It prescribes the reading of the Harivaṁśa (II. 30) as a penance for infanticide.

First 113 of 148 passages. Read on

Linked texts (32)