156 A notice of the Caunaha Smriti. [No. 3, 



karika, an A'cvalayanagrihya-karika, Cankhayana-karika. But the 

 Sanikkya karika is confessedly later than the Samkhyasutras, the Ayva- 

 layana-karika, is said to he composed hy Kumarilahhatta, the Man- 

 dukopaniskad-karika of course claims not the authority of the Upanis- 

 had itself. 



It is therefore to he expected that the Qaunakfy a- karika likewise 

 is merely hased on a Qaunaka-smriti. 



The second circumstance, which is in favour of our theory, is that 

 sectarians in general, and the Vaisknavas in particular, have also 

 in other cases hoth worked up older Smritis into new forms and 

 interpolated them with additions of their own, and even composed some 

 new ones under old names. I hope soon to give this question a fuller 

 consideration, and content myself with mentioning here two cases. 

 The one is that of the Vishnu-smriti, which seems to he a Vaishnava 

 redaction of an older Sutra, and the second that of the Brihaddharita- 

 smriti, which is a modern work, teaching exclusively the Vaishnava 

 rites and doctrines. 



It is of course impossible to say which parts of the Karika 

 are new, and which old. But, in favour of the older work, we 

 can at least make a tolerably safe conjecture. I have remarked already 

 that the Karika does not resemble exactly either a Dharmasutra or a 

 Grihyastitra. We find also a number of quotations from Qaunaka in 

 the Mitakshara, Madanaparijata, and Parayara-madhava, which evi- 

 dently are taken from his Grihyasiitra, but to which nothing in the 

 Karika responds. The fact is, that our Karika most probably is a 

 versification of a number of Pariyishtas belonging to the Qaunaka- 

 grihyasutra. Several collections of Pariyishtas treating of Grihya 

 ceremonies are in existence. One of them belongs to the Sama Veda, 

 and includes a mahanamnivratavidhi, a upanishadavratavidhi, a 

 &nanavidhi etc. Another such collection is tacked to the Baudhayana 

 grihyasutras. It closely resembles that contained in the £aunakiya 

 karika. It begins, just as this, with Paribhashas and contains more 

 than a hundred divisions, which treat of nearly the same sub- 

 jects, as (^aunaka's work, i. e. Samskara, Qanti and ^raddha. The 

 language is mostly prose, only a few divisions are in verse. Each 



part begins with the words u athato vidhimvyakhyasyamah. 



" Now then we shall explain the rule for ,," and generally ends 



