1866.] A notice of the Qaunalca Smriti. 155 



by him who has studied that (Upanishad). But for him who has 

 not studied it, the following rite is ordained." The similarity of these 

 passages has so much more weight, as A'cvalayana and Caunaka are 

 the only writers on Grikya ceremonies known, who mention the two 

 ceremonies. Another case in which the Karika and the Grihyacutra 

 fully agree is the order of the forms of marriage. In A'yvalayana's 

 enumeration the Paicaca form stands last but one, and the Raxasa 

 form last. The Karika gives the same order, whilst Manu, Yajnaval- 

 kya and Vishnu make the Paicaca form follow the Raxasa. It 

 would be easy to multiply these instances of resemblance between the 

 two works. 



But though the work announces itself as proceeding from Caunaka, 

 and though there is apparently some circumstantial evidence sup- 

 porting this claim, there are also some points which make it highly 

 improbable that Caunaka is its immediate author. 



Firstly, the Karika advocates the Vaishnava faith. Vishnu is re- 

 peatedly called the devadeva, the " gocl of gods," the worship of the 

 Tulasi plant is frequently enjoined, and peculiar rites and symbols 

 of the Vishnuites, such as the naraca, tbe padmaxa and tulasimani, 

 the cakramudra are occasionally mentioned. Though the worship of 

 Vishnu may possibly be very old in India, nevertheless it is hardly pro- 

 bable that the adoration of the Tulasi should be derived from the 

 times of Caunaka, who certainly lived before Panini. A'nandagiri, 

 the disciple of Cankaracarya, is, as far as I know, the first writer who 

 testifies, that in his times divine honours were paid to this plant. 



This circumstance prevents me from considering Caunaka as the 

 immediate author of the Karika. But as the work so ostentatiously 

 uses the name of Caunaka, and certainly teaches on the whole the 

 ritual of the Rig Veda, and moreover shows in many points a close 

 affinity with the Acvalayanasaiitras, I am inclined to consider it as a 

 redaction of the old Caunaka-smriti by a Vaishnava. Some other 

 points confirm this opinion. 



Firstly, the title Caunakiyakarika, itself suggests the idea of a 

 verified redaction of an older work. The word Karika is used to 

 designate " memorial verses," such as the verses attached to Panini 's 

 grammar, and a class of works on scientific subjects composed in the 

 Anushtubh metre. Thus we have a Samkhyakarika, Mandukopanishat- 



