A history of Indian literature: Veda and Upanishads. The by Jan Gonda

By Jan Gonda

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29. In this section I confine my observations on this point to the srautasutras. 33 The phenomenon has often been noticed34 and was already in Indian antiquity explained by the hypothesis that sutrakdras must have been acquainted with sources—'branches' of the Veda35—which are long since irrecoverably lost. In part of the occurrences this hypothesis may hit the mark, 36 but as a general explanation it is unacceptable, because nobody can vouch for it that the mantras were absolutely fixed and invariable so that any deviation was necessarily regarded as authentic property of a definite Vedic school.

P. 217). 99 Evidence is on the other hand not wanting which seems to support the assumption that a given brdhmana passage presupposes a statement found in a sutra of the same school: for instance KB. 26, 6 presupposes a whole verse which is quoted in full at £$S. 1, 15, 1726 but not in the Brahmana. It is in itself not surprising that the srautasutras which belong to the same recension differ on points on which there are no clear injunctions in their basic texts;27 however, difficulties will very likely crop up if we wish to trace the origins of the different views.

15, 3, 12 (ghota); 15, 19, 4 (bhayedaka); not all arguments are strong); KASHIKAR, S. , p. 162; S. Bh. I, p. XCV. 132 HGS. 2, 1, 3; BhGS. 1, 21 (the commentator substituting names of southern rivers); cf. MP. 2, 11, 13; BGS. 1, 10, 11; PGS. 1, 15, 8. 133 Compare also the ethnic names in BSS. 2, 5; 18, 13 (CALAND, Uber . . Baudhayana, p. 35), among them the Gandharas in the north-west and the Kalingas in the south-east of India. 134 Compare KANE, H. Dh. I, p. 47. 135 See the fragments published by CALAND in AO 4, p.

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