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Jamison & Witzel VEDIC HINDUISM 18 *Månava- *Ka�h. Baudh. Āp Vaikh Dharma DhS DhS DhS DhS Sūtra Manu- Vi��u- Vådhūla- Yåjñavalkya- Sumantu- Sm�ti Sm�ti Sm�ti Sm�ti DhS (frag.) Various Pariśi��as ------------------------------------------------------------------------------------------------------------ LATE UPANI�ADS: MU KU MNU ĪU various AV-Up.: Maitr. - Ka�ha- Mahånåråya�a- Īśå- Praśna, Må��.- Upani�ad Up. Up. Up. etc. Upani�ads ------------------------------------------------------------------------------------------------------------
Jamison & Witzel VEDIC HINDUISM 19 Among the Sūtras we have to distinguish between the Śrauta, G�hya and Dharma Sūtras. In several schools, especially those of the Taittirīya branch of the Black YV, they are arranged in this order, in a large work that comprises all the three categories and a few further, smaller appendices, namely the Hautra, Pravara, Pit�medha, and the Śulba Sūtras. With the increasing spread of the Indo-Aryan tribes adhering to the Vedic orthopraxy of the Kuru-Pañcålas of the Haryana-Uttar Pradesh area, and with their impact on neighboring tribes (see below), the original, geographically limited group of Vedic ritualists spread all over northern India as well: as the texts indicate (see Brucker 1980, Witzel 1987a), from the Panjab to the borders of Bengal, and from the Himalayas to the Central Indian Vindhya mountains. These still are the boundaries of Vedic India given by Manu (see below). Consequently, the number of schools belonging to one Veda increased in line with the geographical spread, and we find a much larger number of Sūtras than of Bråhma�a texts belonging to each Veda. (Where this is not the case, as in the AV, schools have disappeared during the middle ages). The Śrauta Sūtras deal, as their name implies, with the solemn ritual, generally in the same order as already found in the YV Sa�hitås. Their aim is to present the major rituals (the prak�ti of the Haviryajñas and the Soma ritual) and all of their variations step by step, in all necessary detail, along with the YV Mantras mumbled by the Adhvaryu, the SV melodies sung by the Udgåtar, the RV verses recited by the Hotar, and the occasional AV stanzas recited by the Brahman priest, as they appear in the sequential order of each ritual. However, each Veda deals in its Sūtras almost exclusively with matters of its own, e.g. a YV text for the most part excludes actions and recitations of the RV, SV and AV priests. One has to take together the Śrauta Sūtras of all the four Vedas to get a complete picture of a particular ritual, and even then, this is not easy. Often it is only the medieval commentaries or the Paddhatis, detailed, real step by step descriptions, that solve the remaining puzzles. The oldest among the Śrauta Sūtras, notably the Baudhåyana and the Vådhūla Śr.S., still present the materials in a language that shows little or no difference from the late Bråhma�as, such as the Śatapatha or parts of the Jaiminīya Br. In fact, the Baudh.Śr.S. even contains whole chapters that can be found in such texts as the JB or KB with little variation. At the other end of the scale are texts such as the Kåtyåyana Śr.S. which is quite short, even if it does not yet attempt to be as concise as the grammar of På�ini; it also has a section of
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