Baudhayana Shrauta Sutra
Encyclopedia
The Baudhayana Shrauta Sutra (BSS) is a Late Vedic text dealing with the solemn rituals of the Taittiriya
school of the Black Yajurveda
that was composed in eastern Uttar Pradesh
during the late Brahmana period. It was first published in 1904-23 by the Asiatic Society of Bengal, as edited by Willem Caland and translated by C.G. Kashikar, in part in his "Srautakosa", and as a whole later on.
, the traditional author of the Sutra, originally belonged to the Kanva school of the White Yajurveda. W. Caland has adduced materials that indicate Baudhayana's shift from this tradition to that of the Taittiriya school. This agrees with the geographical position of the text between the eastern (Bihar) territory of the White Yajurveda and the western ones the Taittiriyas (Uttar Pradesh). However, Baudhayana is quoted many times in the text as speaking; the work thus is clearly the work of his students and his school, the Baudhayanas.
The text is important as it is one of the earliest Srautasutras, next to that of the Vadhula sub-school of the Taittiriyas, which was situated a little further west than the Baudhayanas. Both belong to the late Brahmana period and share late Vedic "southeastern" grammatical peculiarities with the Madhyandinas, Kanvas and Jaiminiyas. Both schools (as well as some other early Sutras) agree in incorporating a number of Brahmana passages in their text. They also have some unusual similarities in quoting Mantras. However, the BSS is most important in that it clearly shows the first steps taken by late Vedic ritualists towards the Sutra
style, with ever increasing degree of conciseness, culminating in the minimal style of the Katyayana Srautasutra and the short formulas of Pāṇini. This feature has been overlooked until Makoto Fushimi showed, in his recent Harvard thesis (2007), the many separate devices that were used by the Baudhayanas in creating a Sutra. They include, among others, certain 'headwords' that indicate and thus abbreviate the description of a certain ritual action or rite, and they also include a new classification of all Shrauta rituals. The result is uneven: the BSS is still a Shrautasutra in progress. In an appendix section it also discusses the opinions of ritual specialists other than Baudhayana, who is then quoted as well.
It has been argued that the composition of the BSS was due to the desire of 'eastern' Vedic kings, such as those of strongly emerging Kosala and Videha, to establish proper Vedic rituals in their non-Vedic territory The same orthoprax development is seen in the redaction in Kosala or Videha of the Vajasaneyi Samhita with its western three-tone recitation, as compared to its source, the two-tone Shatapatha Brahmana.
. In a late Vedic text, the boundaries of Kurukshetra
, between the Sarasvati (Ghaggar-Hakra) and Drshadvati (Chautang) rivers, correspond roughly to the modern state of Haryana: according to the Taittiriya Aranyaka 5.1.1., the Kurukshetra region is south of Turghna (Srughna/Sugh in Sirhind, Punjab), north of the Khandava Forest
(Delhi and Mewat
region), east of Maru (=desert) and west of Parin see map in Witzel (1984)
Pururavas and Urvasi had two sons, Ayu
and Amavasu. According to Vadhula Anvakhyana 1.1.1, yajna rituals were not performed properly before the attainment of the Gandharva fire and the birth of Ayu who ensures the continuation of the human lineage that continues down to the Kuru kings, and beyond.
Then, there is the following direct statement contained in (the admittedly much later) BSS (=Baudhāyana Śrauta Sūtra) 18.44:397.9 sqq which has once again been overlooked, not having been translated yet: "Ayu went eastwards. His (people) are the Kuru Panchala and the Kasi-Videha. This is the Ayava (migration). (His other people) stayed at home. His people are the Gandhari
, Parsu and Aratta. This is the Amavasava (group)" (Witzel 1989: 235).
Based on Witzel's article, historians like Romila Thapar
state that this passage contained literary evidence for Aryan migration. The historian Ram Sharan Sharma
argued that this passage is "the most explicit statement of immigration into the Subcontinent."
However, in 1998 Koenraad Elst
criticized Witzel's translation of the BSS passage and stated: "this text actually speaks of a westward movement towards Central Asia, coupled with a symmetrical eastward movement from India's demographic centre around the Saraswati basin towards the Ganga basin." The passage or parallel passages were later discussed by other Indologists like George Cardona
, Hans Hock
and (in part) Toshifumi Goto , who also diverged from Witzel's translation, as well as earlier, Willem Caland
, C.G. Kashikar and D.S. Triveda
However, the translation by the late Austrian Indologist and Brahmana specialist Hertha Krick (1982), and in part T. Goto (2000), agree with Witzel's. Krick writes (in German:) "Westwards Amavasyu (or: he stayed home in the west, as his name says 'one who has goods/possessions at home')".
The only published reaction so far to the controversy by Witzel has appeared already in 2001 (in EJVS 7-3, notes 45-46). He discusses in detail the various possibilities for an interpretation of the passage and concludes "Whatever interpretation one chooses, this evidence for movements inside the subcontinent (or from its northeastern borders, in Afghanistan) changes little about the bulk of evidence assembled from linguistics and from the RV itself that points to an outside origin of Vedic Sanskrit and its initial speakers."
On the other hand in latest discussions veteran archaeologist like B.B. Lal finds witzel's translation to be erroneous as he suggests the mention of westward movements of some Rig-vedic clans to be the case rather than any movements from Central asia or Afghanistan.
Taittiriya
Taittirīya is a shaka of the Black Yajurveda*Taittiriya Samhita , see Black Yajurveda*Taittiriya Upanishad...
school of the Black Yajurveda
Yajurveda
The Yajurveda, a tatpurusha compound of "sacrificial formula', + ) is the third of the four canonical texts of Hinduism, the Vedas. By some, it is estimated to have been composed between 1400 and 1000 BC, the Yajurveda 'Samhita', or 'compilation', contains the liturgy needed to perform the...
that was composed in eastern Uttar Pradesh
Uttar Pradesh
Uttar Pradesh abbreviation U.P. , is a state located in the northern part of India. With a population of over 200 million people, it is India's most populous state, as well as the world's most populous sub-national entity...
during the late Brahmana period. It was first published in 1904-23 by the Asiatic Society of Bengal, as edited by Willem Caland and translated by C.G. Kashikar, in part in his "Srautakosa", and as a whole later on.
History and importance
BaudhayanaBaudhayana
Baudhāyana, was an Indian mathematician, whowas most likely also a priest. He is noted as the author of the earliest Sulba Sūtra—appendices to the Vedas giving rules for the construction of altars—called the , which contained several important mathematical results. He is older than the other...
, the traditional author of the Sutra, originally belonged to the Kanva school of the White Yajurveda. W. Caland has adduced materials that indicate Baudhayana's shift from this tradition to that of the Taittiriya school. This agrees with the geographical position of the text between the eastern (Bihar) territory of the White Yajurveda and the western ones the Taittiriyas (Uttar Pradesh). However, Baudhayana is quoted many times in the text as speaking; the work thus is clearly the work of his students and his school, the Baudhayanas.
The text is important as it is one of the earliest Srautasutras, next to that of the Vadhula sub-school of the Taittiriyas, which was situated a little further west than the Baudhayanas. Both belong to the late Brahmana period and share late Vedic "southeastern" grammatical peculiarities with the Madhyandinas, Kanvas and Jaiminiyas. Both schools (as well as some other early Sutras) agree in incorporating a number of Brahmana passages in their text. They also have some unusual similarities in quoting Mantras. However, the BSS is most important in that it clearly shows the first steps taken by late Vedic ritualists towards the Sutra
Sutra
Sūtra is an aphorism or a collection of such aphorisms in the form of a manual. Literally it means a thread or line that holds things together and is derived from the verbal root siv-, meaning to sew , as does the medical term...
style, with ever increasing degree of conciseness, culminating in the minimal style of the Katyayana Srautasutra and the short formulas of Pāṇini. This feature has been overlooked until Makoto Fushimi showed, in his recent Harvard thesis (2007), the many separate devices that were used by the Baudhayanas in creating a Sutra. They include, among others, certain 'headwords' that indicate and thus abbreviate the description of a certain ritual action or rite, and they also include a new classification of all Shrauta rituals. The result is uneven: the BSS is still a Shrautasutra in progress. In an appendix section it also discusses the opinions of ritual specialists other than Baudhayana, who is then quoted as well.
It has been argued that the composition of the BSS was due to the desire of 'eastern' Vedic kings, such as those of strongly emerging Kosala and Videha, to establish proper Vedic rituals in their non-Vedic territory The same orthoprax development is seen in the redaction in Kosala or Videha of the Vajasaneyi Samhita with its western three-tone recitation, as compared to its source, the two-tone Shatapatha Brahmana.
Pururavas-Uruvashi legend
Among the dozen or so Brahmana passages found in the BSS , one Brahmana deals with the Pururavas-Urvashi legend that is also recounted in other Vedic texts, such as Shatapatha Brahmana and Vadhula Shrautasutra (Anvakhyana). The myth is also found, in ever changing forms, in the Mahabharata and later texts, such as a drama of Kalidasa. The myth tells the story of Pururavas and Urvasi, their separation and their reunion that is known from a highly poetic dialogue hymn of the Rigveda (10.95). After they were separated, Pururavas wandered around, 'raving', as a text has it, but he also performed certain fire rituals. BSS 18.45 and Satapatha Brahmana 11.5.1 indicate that the wanderings of Pururavas took place in KurukshetraKurukshetra
Kurukshetra is a land of historical and religious importance. Historically the land belonged to Punjab now a district in Haryana state of India. It is a holy place and is also known as Dharmakshetra . According to the Puranas, Kurukshetra is named after King Kuru, the ancestor of Kauravas and...
. In a late Vedic text, the boundaries of Kurukshetra
Kurukshetra
Kurukshetra is a land of historical and religious importance. Historically the land belonged to Punjab now a district in Haryana state of India. It is a holy place and is also known as Dharmakshetra . According to the Puranas, Kurukshetra is named after King Kuru, the ancestor of Kauravas and...
, between the Sarasvati (Ghaggar-Hakra) and Drshadvati (Chautang) rivers, correspond roughly to the modern state of Haryana: according to the Taittiriya Aranyaka 5.1.1., the Kurukshetra region is south of Turghna (Srughna/Sugh in Sirhind, Punjab), north of the Khandava Forest
Khandava Forest
Khandava Forest was an ancient forest mentioned in the epic Mahabharata. It lay to the west of Yamuna river, in modern day Delhi territory. Pandavas cleared this forest to construct their capital city called Indraprastha. This forest was earlier inhabited by Naga tribes led by a king named Takshaka...
(Delhi and Mewat
Mewat
Mewat is a historical region of Haryana and Rajasthan states in northwestern India. The loose boundaries of Mewat are not precisely determined but generally include Mewat District of Haryana and parts of Alwar, Bharatpur, and Dholpur districts of Rajasthan...
region), east of Maru (=desert) and west of Parin see map in Witzel (1984)
Pururavas and Urvasi had two sons, Ayu
Ayu
The or sweetfish, Plecoglossus altivelis, is an amphidromous fish, the only species in the genus Plecoglossus and in family Plecoglossidae. It is a relative of the smelts and is placed in the order Osmeriformes...
and Amavasu. According to Vadhula Anvakhyana 1.1.1, yajna rituals were not performed properly before the attainment of the Gandharva fire and the birth of Ayu who ensures the continuation of the human lineage that continues down to the Kuru kings, and beyond.
BSS 18:44 controversy
A recent translation of this legend has given rise to a heated controversy. As some recent Indian right wing politicians and writers deny any immigration into the Panjab from Central Asia of (Rg)vedic tribes into South Asia they also argue against Vedic passages that point to immigration. Such passages are difficult, though not impossible to detect . However, a few recent Indologists and other writers have noted that "there is no textual evidence in the early literary traditions unambiguously showing a trace of" an Indo-Aryan migration. A translation by M. Witzel (1989) of one passage of the BSS has been invoked as evidence in favor of the Aryan Migration and therefore became the object of much controversy:Then, there is the following direct statement contained in (the admittedly much later) BSS (=Baudhāyana Śrauta Sūtra) 18.44:397.9 sqq which has once again been overlooked, not having been translated yet: "Ayu went eastwards. His (people) are the Kuru Panchala and the Kasi-Videha. This is the Ayava (migration). (His other people) stayed at home. His people are the Gandhari
Gandhara
Gandhāra , is the name of an ancient kingdom , located in northern Pakistan and eastern Afghanistan. Gandhara was located mainly in the vale of Peshawar, the Potohar plateau and on the Kabul River...
, Parsu and Aratta. This is the Amavasava (group)" (Witzel 1989: 235).
Based on Witzel's article, historians like Romila Thapar
Romila Thapar
Romila Thapar is an Indian historian whose principal area of study is ancient India.-Work:After graduating from Panjab University, Thapar earned her doctorate under A. L. Basham at the School of Oriental and African Studies, the University of London in 1958...
state that this passage contained literary evidence for Aryan migration. The historian Ram Sharan Sharma
Ram Sharan Sharma
Ram Sharan Sharma was an eminent historian of Ancient and early Medieval India. He had taught at Patna University, Delhi University and the University of Toronto and was a senior fellow at School of Oriental and African Studies, University of London; University Grants Commission National Fellow...
argued that this passage is "the most explicit statement of immigration into the Subcontinent."
However, in 1998 Koenraad Elst
Koenraad Elst
Koenraad Elst is a Belgian writer and orientalist .He was an editor of the New Right Flemish nationalist journal Teksten, Kommentaren en Studies from 1992 to 1995, focusing on criticism of Islam, various other conservative and Flemish separatist publications such as Nucleus, t Pallieterke,...
criticized Witzel's translation of the BSS passage and stated: "this text actually speaks of a westward movement towards Central Asia, coupled with a symmetrical eastward movement from India's demographic centre around the Saraswati basin towards the Ganga basin." The passage or parallel passages were later discussed by other Indologists like George Cardona
George Cardona
George Cardona is an American linguist and Indologist. He is professor emeritus of linguistics at the University of Pennsylvania.His areas of interest include Indo-European studies and Indian grammatical theory, in particular the Nyaya and Mimamsa schools...
, Hans Hock
Hans Hock
Hans Henrich Hock is Professor Emeritus of Linguistics and Sanskrit at the University of Illinois at Urbana-Champaign.Hock holds a Ph.D. in linguistics from Yale University. His research interests include general historical and comparative linguistics, as well as the linguistics of Sanskrit...
and (in part) Toshifumi Goto , who also diverged from Witzel's translation, as well as earlier, Willem Caland
Willem Caland
Willem Caland was a Dutch Indologist. He studied in Leiden and graduated in 1882.In Indo-European studies, the term "Caland system" is named after him.-References:...
, C.G. Kashikar and D.S. Triveda
However, the translation by the late Austrian Indologist and Brahmana specialist Hertha Krick (1982), and in part T. Goto (2000), agree with Witzel's. Krick writes (in German:) "Westwards Amavasyu (or: he stayed home in the west, as his name says 'one who has goods/possessions at home')".
The only published reaction so far to the controversy by Witzel has appeared already in 2001 (in EJVS 7-3, notes 45-46). He discusses in detail the various possibilities for an interpretation of the passage and concludes "Whatever interpretation one chooses, this evidence for movements inside the subcontinent (or from its northeastern borders, in Afghanistan) changes little about the bulk of evidence assembled from linguistics and from the RV itself that points to an outside origin of Vedic Sanskrit and its initial speakers."
On the other hand in latest discussions veteran archaeologist like B.B. Lal finds witzel's translation to be erroneous as he suggests the mention of westward movements of some Rig-vedic clans to be the case rather than any movements from Central asia or Afghanistan.