03-24-2005, 09:09 PM
Apastamba Srauta Sutra
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->Ritual text of the Vedic tradition
APASTAMBA SRAUTA SUTRA â Text in Sanskrit with English Translation and Notes, Volumes I & II: G. U. Thite; New Bharatiya Book Corporation, Shop No. 18, II Floor, 5574-A, Kashiram Market, Durga Complex, New Chandrawal, Kamla Nagar, Delhi-110007. Rs. 2500 (for the set).
THE VEDAS are made known by means of the auxiliaries called Vedangas, which are six in number. Of these, Kalpa is one. The Srauta sutras belong to the Kalpa. They deal with rituals called Srauta, which only an Ahitagni (one who has established the three sacred fires) can perform. The Garhapatya, Ahavaniya and the Dakshina are the three fires. The Srauta rituals are broadly classified again as "Istis" and "Somayajnas."
These again have further sub-divisions. Each of the four Vedas has its own recensions (sakhas). <b>There are Srauta sutras attached to all these Vedic branches. Several Vedic branches are now lost. The Srauta sutra of Apastamba belongs to the Taittiriya branch of the Krishna Yajurveda.</b> Besides Apastamba, Bharadvaja and Satyashadha-Hiranyakesin also wrote Srautasutras. <b>The two volumes under review provide the full text of Apastamba Srauta sutra with a good, standard, reliable English translation and notes. Sage Apastamba is believed to have lived in Andhra Pradesh around 5th Century B.C. </b>
The editor observes that the language and style of the work are similar to that of classical Sanskrit. But there are peculiarities, grammatical aberrations and archaisms in the text. Some critics like Buhler including the editor, Thite are of the opinion that "ritualists were in general, deficient in their education." But one has to keep in mind the time in which this work was composed.
It is quite possible that ancient authors like Apastamba followed a grammatical system, which was different from that of Panini, with which South Indians are familiar. We cannot therefore sit in judgment over Apastamba's grammar. The editor accepts that there are several instances of archaism in Apastamba's language.
These are the days of a general decadence of study and lack of interest in Vedic Srauta ritualism. <b>The Srauta sutras give details about a variety of rituals, those which are obligatory and those which are optional, the methodology, the priests to participate, the fee to be given to them, the mantras to be chanted, the kind of purodasa (translated as "bread" by the editor) to be prepared, the types of offerings to be made and the results promised. </b>
<b>Study of another Vedic auxiliary called the Mimamsa, which is concerned with Vedic exegesis, is very much in neglect nowadays. This is partly because of the domineering position of the Vedanta systems, which teach that the so-called rituals, which are complicated and difficult to perform, yield only temporary and limited results. Ultimate liberation is assured only by the Vedantas. </b>
It is against this background that the present work has to be assessed and admired. The translation fulfils a long-felt desideratum.
Both the translation and notes are of great value for students of the Srauta literature. Thite deserves praise for bringing to light this work, which represents a neglected branch of Vedic study.
M. NARASIMHACHARY
<!--QuoteEnd--><!--QuoteEEnd-->
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->Ritual text of the Vedic tradition
APASTAMBA SRAUTA SUTRA â Text in Sanskrit with English Translation and Notes, Volumes I & II: G. U. Thite; New Bharatiya Book Corporation, Shop No. 18, II Floor, 5574-A, Kashiram Market, Durga Complex, New Chandrawal, Kamla Nagar, Delhi-110007. Rs. 2500 (for the set).
THE VEDAS are made known by means of the auxiliaries called Vedangas, which are six in number. Of these, Kalpa is one. The Srauta sutras belong to the Kalpa. They deal with rituals called Srauta, which only an Ahitagni (one who has established the three sacred fires) can perform. The Garhapatya, Ahavaniya and the Dakshina are the three fires. The Srauta rituals are broadly classified again as "Istis" and "Somayajnas."
These again have further sub-divisions. Each of the four Vedas has its own recensions (sakhas). <b>There are Srauta sutras attached to all these Vedic branches. Several Vedic branches are now lost. The Srauta sutra of Apastamba belongs to the Taittiriya branch of the Krishna Yajurveda.</b> Besides Apastamba, Bharadvaja and Satyashadha-Hiranyakesin also wrote Srautasutras. <b>The two volumes under review provide the full text of Apastamba Srauta sutra with a good, standard, reliable English translation and notes. Sage Apastamba is believed to have lived in Andhra Pradesh around 5th Century B.C. </b>
The editor observes that the language and style of the work are similar to that of classical Sanskrit. But there are peculiarities, grammatical aberrations and archaisms in the text. Some critics like Buhler including the editor, Thite are of the opinion that "ritualists were in general, deficient in their education." But one has to keep in mind the time in which this work was composed.
It is quite possible that ancient authors like Apastamba followed a grammatical system, which was different from that of Panini, with which South Indians are familiar. We cannot therefore sit in judgment over Apastamba's grammar. The editor accepts that there are several instances of archaism in Apastamba's language.
These are the days of a general decadence of study and lack of interest in Vedic Srauta ritualism. <b>The Srauta sutras give details about a variety of rituals, those which are obligatory and those which are optional, the methodology, the priests to participate, the fee to be given to them, the mantras to be chanted, the kind of purodasa (translated as "bread" by the editor) to be prepared, the types of offerings to be made and the results promised. </b>
<b>Study of another Vedic auxiliary called the Mimamsa, which is concerned with Vedic exegesis, is very much in neglect nowadays. This is partly because of the domineering position of the Vedanta systems, which teach that the so-called rituals, which are complicated and difficult to perform, yield only temporary and limited results. Ultimate liberation is assured only by the Vedantas. </b>
It is against this background that the present work has to be assessed and admired. The translation fulfils a long-felt desideratum.
Both the translation and notes are of great value for students of the Srauta literature. Thite deserves praise for bringing to light this work, which represents a neglected branch of Vedic study.
M. NARASIMHACHARY
<!--QuoteEnd--><!--QuoteEEnd-->