ADDITIONS AND CORRECTIONS.

Page xx, 11. 26-33. The tradition which asserts that the Gautamîya and Vâsishtha Dharmasastras originally were the property of Vedic schools, studying the Sâma-veda and the Rig-veda, has already been mentioned by Colebrooke in his Essay on the Mîmâmsâ. It goes back to Kumârila, who adduces it in his Vârttika on Mîmâmsâ-sûtra, 1, 3, 11 (Tantra-vârttika, p. 179, Benares Sanskrit Series). The same author states there that the Dharmasâstra of Sankha and Likhita belonged to the Vagasaneyins.

P. xxxix, add at the end of note 3: 'It is, however, found in some other Grihya-sûtras.'

P. lvii, add at the end of note 4: 'The copy of the Munich MS. No. 83 has

P. cxii, l. 1. More important is the fact that Kumârila, who, as I hold with Professor Max Müller, cannot be placed later than 700 A.D., knew our Manu-smriti. In the portions of the Tantra-vârttika, published in the Benares Sanskrit Series, I find the following verses quoted, i, 21" (p. 203, l. 14); ii, 140 (p. 178, l. 8); iv, 178 (p. 138, 1. 17); v, 56 (p. 111, l. 11); viii, 57 (p. 199, l. 23); ix, 182 (p. 135, ]. 2) ; xi, 3o (p. ro, 1. 19) ; xi, 93 (P. 136, 1, 19) ; xi, 94 (p. 136, 1. 24 ) ; xi, 96b (p. 137, 1. 7); xii, 95 (p. 117, l. 20); xii, 105, 106b (p. 80, 1. 18). Most of these quotations show some variae lectiones, which, however, are not very important, and possibly, nay probably, are due to inaccuracy on Kumârila's part. One verse, quoted p. 241, 1. 22, is not traceable in our Manu. Kumârila names Manu throughout as the first and most venerable authority on the sacred law. His predecessor, the author of the metrical Tikâ, on the Mîmâmsâ-sûtra, which he quotes at great length, holds the same opinion, and clearly and frequently alludes to our Manu-smriti.

P. 11, ch. I, ver. 19, add at the end of the note: The idea that seven Purushas make up man, occurs Satapatha-brâhmana VI, 1, 1, 3, and 6.'

P. 32, ch. II, v. 15, add at the end of the note: The passages referred to in the text are quoted in the Sabarabhâshya on Mîmâmsâ-sûtra, II, 4, 8.*

P. 33, ch. II, v. 21, for 'to the east of Prayâga and to the west of Vinasana' read' to the west of Prayâga and to the east of Vinasana.' P. 39, ch. II, v. 52, for 'truthfulness, if he faces the east' read 'truthfulness, if he faces the north.'

P. 58, ch. II, v. 151, for 'old enough to be) fathers' read 'old enough to be his) fathers.'

P. 94, ch. III, v. 103 note, read at the end: 'âgatam apy atithim na vidyât.'

P. 101, ch. III, v. 141 note, for 'paisakî' read 'Paisâkî.'

P. 105, ch. III, v. 159, for 'substances used for flavouring' read ‘condiments.'

P. 112, ch. III, V. 202 note, for 'akshayâyakalpate' read' akshayâyopak.' P. 121, ch. III, v. 251, for Rest either (here or at home)' read 'Take rest.'

P. 126, ch. III, V. 274 note.

The passage quoted by Vigñânesvara on Yagi. 1, 217, is to the following effect: When the moon stands in the (asterism) sacred to the manes (Maghâ) and the sun in the (asterism) Hasta, that lunar day is sacred to Yama; it is called the elephant's shadow.' Another explanation of the same term from the Malamâsatattva, quoted in the Petersburg Dictionary, asserts that it means an eclipse of the sun.

P. 137, ch. IV, v. 55, after 'let him not take off his garland' add' (with his own hands).'

P. 141, ch. IV, v. 80 note, add 'Regarding the consequences of giving spiritual advice to a Sûdra, see also Mah. XIII, 10, 55.'

P. 144, ch. IV, note to vv. 95-97, for 'The Pushya-day is the sixth lunar day of each month' read 'The Pushya-day of the month of Pausha is the day of the full moon; see Bâpudeva Sâstrî, note on Sûryasiddhânta, p. 94, S. 16.'

P. 147, ch. IV, v. 113 note, add 'Some parallel passages make the latter meaning more probable.'

P. 172, ch. V, v. 16 note, add 'For Sasalkas on all (occasions,' Medh., Gov.) Ku. proposes 'Sasalkas of all (kinds).'

P. 182, ch. V, v. 82 note, for 'such a one who is mentioned' read' such a one as is mentioned.'

P. 189, ch. V, v. 115, for 'for solid things' read 'for things piled up.' The commentators give as examples 'couches, beds, and the like,' and apparently refer to the cushions and mattresses used for such purposes.

P. 199, ch. VI, v. 6. The translation ‘a dress made of bark or grass ought to be placed in the text, instead of 'a tattered garment.'

P. 206, ch. VI, v. 43 note, for the first 'asamkasukab' read 'asamkusukab.'

P. 222, ch. VII, V. 43. In accordance with the explanation of Medh.,

'the science of dialectics, (which gives) self-knowledge' ought to be inserted in the text, instead of 'the science of dialectics and the knowledge of the (supreme) Soul;' see Introduction, p. xxxvii. P. 234, ch. VII, v. 118 note, insert 'or Mahattara' after 'Grâmakûta,' andare' before the so-called haks.'

P. 241, ch. VII, v. 157, for 'consists)' read' (consists).'

Pages 253, 255, superscription, for 'ceremonial' read 'criminal.'
P. 253, ch. VIII, v. 4 note, insert at beginning ‘Rinasyâdânam.'
P. 257, ch. VIII, v. 25 note, for 'âkâra' read ‘âkâra' (twice).

P. 263, ch. VIII, v. 53 note, for 'apadesam' read ‘adesam.'

P. 265, ch. VIII, v. 65 note, for 'includes according to Nâr., Gov., Nand., Medh, also ascetics,' read 'includes according to Nâr., Gov., Medh. also ascetics, or, refers to the latter alone, Nand.'

P. 288, ch. VIII, v. 192 note, for 'Nâr. takes' read 'Nâr. and Nand. take.' P. 292, ch. VIII, V. 210 note. Add after the quotation from Âsv. Srauta-sûtra, 'Âp. Srauta-sûtra XIII, 5, 12.'

P. 295, ch. VIII, v. 227 note, dele 'Nand. omits this verse and the next.' P. 295, ch. VIII, v. 228 note, add 'Nand, omits this verse.'

P. 296, ch. VIII, v. 237 note, add after 'The samyâ is,' 'either the wedge at the yoke, or.'

P. 308, ch. VIII, v. 309 note, for who takes the goods of Brâhmanas or injures them' read' who takes the goods of Brâhmanas, injures, or abandons them.'

P. 331, ch. IX, v. 20 note, add 'The Pratîka of this verse is quoted by Vi. LXXIII, 12; see also Âp. Srauta-sûtra 1, 9, 9, where a somewhat

different version occurs.'

P. 339, ch. IX, vv. 64-68 note, for 'Aupagandhani' read ‘Aupaganghani,' which latter is the correct form of the name.

P. 352, ch. IX, v. 128 note, add 'The story agrees exactly with Mah.
XII, 343, 57; see also Vishnu-purâna, vol. ii, p. 10 (ed. Hall).'

P. 362, ch. IX, V. 170, for 'Gûdhotpanna' read 'Gûdhotpanna.'
P. 398, ch. IX, v. 315 note, add at end, 'see also Mah. XIII, 33, 17.'
P. 399, ch. IX, V. 323. Mah. XII, 65, 1 seq. recommend âhave deha-
tyâgam, 'death in battle,' for a king.

P. 405, ch. x, v. 19 note, for the name of caste' read 'the name of the caste.'

P. 406, ch. x, V. 22. The form Likkhivi for Likkhavi actually occurs. P. 407, ibid., for 'waters' read 'water.'

P. 416, ch. x, v. 64 note, for 'Sacred Books of the East, II,' read 'S. B. E. XIV.'

P. 425, ch. x, v. 111, for 'offering sacrifices for teaching' read 'offering sacrifices for, or, teaching.'

P. 443, ch. XI, v. 64 note, add 'Yâ. III, 240 favours Nâr.'s explanation of mahâyantrapravartana.'

P. 457, ch. XI, v. 134, for a spade of black iron' read' a mattock of black iron.'

P. 479, ch. XI, v. 242, for 'penance' read ‘austerity' (twice).

P. 480, ch. XI, v. 250, for ' (that seen) by Vasishtha' read 'the three verses (seen) by Vasishtha.' Make the same correction in the note, and add, 'the correct reading in the text is prati tryrikam.'

P. 481, ch. XI, v. 253, add at the end, or, Thus, verily thus.'

P. 512, ch. XII, v. 120 note, add 'Compare for this verse and the next, Rig-veda x, 90, 13-14.'