Page:A history of Sanskrit literature (1900), Macdonell, Arthur Anthony.djvu/262

 The chief Gṛihya Sūtra of the Sāmaveda is that of, which is one of the oldest, completest, and most interesting works of this class. Its seems to have been used by both the schools of its Veda. Besides the text of the Sāmaveda it presupposes the Mantra Brāhmaṇa. The latter is a collection, in the ritual order, of the mantras (except those occurring in the Sāmaveda itself), which are quoted by Gobhila in an abbreviated form. The Gṛihya Sūtra of, belonging to the Drāhyāyaṇa school and used by the Rāṇāyanīya branch of the Sāmaveda, is little more than Gobhila remodelled in a more succinct form.

The Gṛihya Sūtra of the White Yajurveda is that of, also called the Kātīya or Vājasaneya Gṛihya Sūtra. It is so closely connected with the Çrauta Sūtra of Kātyāyana, that it is often quoted under the name of that author. The later law-book of Yājnavalkya bears evidence of the influence of Pāraskara's work.

Of the seven Gṛihya Sūtras of the Black Yajurveda only three have as yet been published. The Gṛihya of Āpastamba forms two books (26-27) of his Kalpa Sūtra. The first of these two books is the Mantrapāṭha, which is a collection of the formulas accompanying the ceremonies. The Gṛihya Sūtra, in the strict sense, is the second book, which presupposes the Mantrapāṭha. Books XIX. and XX. of Hiraṇyakeçin's Kalpa Sūtra form his Gṛihya Sūtra. About Baudhāyana's Gṛihya not much is known, still less about that of Bhāradvāja. The Mānava Gṛihya Sūtra is closely connected with the Çrauta, repeating many of the statements of the latter verbally. It is interesting as containing a ceremony unknown to other Gṛihya Sūtras, the worship