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THM INDIAN ANTIQUARY.
[JANUARY, 5, 1872.
Darshapúrņamása sacrifices, P.IV-VIII, the initiation agnyádheya and remaining havir- yajña rites; P. IX contains the práyashchit ta for those ceremonies; P. X-XVII describe the Soma sacrifices &c.; P. XVIII, the Vájapeya and Rája súya ; P. XIX, the Sautrámaņi, Káthakachiti, and Káin y eshţi; P. XX, the Ashvamedha and Purushamedha; P.XXI, the Dvádasháha and Mahávrata; P. XXII, the Utsarginám-ayana ; and P. XXIII, the Sattráyana. In Prashna XXIV, there are threo sections : the Paribhushásútra (translated by Professor Max Müller in the German Oriental Society's Journal, IX.), the Pravarkhanda and the Hautraka. Prashnas XXV and XXVI contain the mantras for the gặihya rites, and P. XXVII contains the Grih yatantra. Of this section Dr. Eggeling has an edition in hand. Prashnas XXVIII and XXIX contain the Dhar- masutra which has been edited by Dr. Bühler The last prashna contains the Shulva sútra.
The manuscript described is of the early part of the last century, and is in the grantha character.
To these thirty prashna may be added two more which treat of the Pitsimedha &c. and nearly agree with parts of the Hirani yakeshi (Prashnas. XXVIII and XXIX) and Bh áradvája Sútra. In Chaundappa's commentary on the A'pastamba Sútra they are not mentioned, though in his introduction he gives the order of the chapters as described above, and expressly states that the work contains thirty sections.
There are several commentaries on the A'pas- tamba Sutra. Rudradatta was one of the carliest who attempted to explain this huge work but there is every reason to believe that he only finished fifteen prashnas. Kapard is wámin and Durvasvámin most probably commented
on the first twenty-four prashnas, and Kásika Ráma has annotated the work of the last. Gurudevasvámin is also said to have written on this sútra (v. Max Müller As. Soc. Jour, p. 380 note), but I have not seen his work. In the fourteenth century Chaundappa'wrote a very diffusive conimentary, but I have only seen the first three sections. There is also a commentary by A hobala which appears to be of the seventeenth century. Haradatta Mishra explained the XXVth, XXVIth, XXVIIIth, and XXIXth, sections, and on the last two there scems to have been another commentary, as there is a quotation from such a work in the Smsitichandriká, which I cannot find in any copy of Haradatta's commentary accessible to me. There is a comment on P. XXVII by Darshanárya or Sudarsha nárya. On prashna XXX there are comments by Karavindasvámin, Kapardas vámia, and Sundararája. As I have several good manuscripts of all these works, I hope sometime to bring out an edition and translation of this interesting section which I have long had nearly ready. Very useful for the understanding of the Shrauta and Grihya (tantra) parts are the two prayoga by Tálavrintanivásiú. The whole of these may, I believe be found, but in fragments, and generally very incorrectly copied. Few Brahmans care to get more of the work than they require for the time, and very few shrotriyas are grammarians, or well acquainted with modern. Sanskțit. As there is very little chance that it will be ever possible to bring out an edition of the whole of this immense sutra, it is satisfactory to be able to add that it does not appear to differ materially from the Kátyáyana Sútra edited by Dr. Weber.
Tanjor, Nov. 1871.
A LEGEND OF SERPENT WORSHIP.
FROM BHAUNAGAR IN KÁTHIA WAD. THERE was once a king who had seven wives, others cooked and ate thir (rice boiled in milk) of whom six were favoured but one was disliked she longed to have some of it, but alas ! whence by him. No member of her father's family could she hope to obtain it? She took all the being alive, she was obliged to take such food cooking pots, which were given her to wash, to as was given her by her mother-in-law and the river, and scraping out what adhered to dervini jethání.* This poor creature was content their sides, she collected it all into one pot and to take the refuse of the food left by the other then went to bathe. Meanwhile a Nagar members of the family. One day when all the (female snake) coming out of its ráfadlá (or
• The younger brother's wife is dedni to an elder brother's wife,-who, in turn, is jetadni to the former.
