THE Grihya-sûtra ascribed to Sâ?khâyana, which has been edited and translated into German by myself in the XVth volume of the Indische Studien, is based on the first of the four Vedas, the Rig-veda in the Bâshkala recension , and among the Brâhmana texts, on the Kaushîtaka. Its reputed author, whom we ordinarily find called by his family name, Sâ?khâyana, had the proper name Suyagña. This we may infer from the lists of Vedic teachers given in different Grihya texts where they describe the Tarpana ceremony. Though in these lists the order of names varies very much, yet the two names Suyagña and Sâ?khâyana are constantly placed side by side, so that this fact alone would render it probable that they belonged to the same person. Thus we read in the Sâ?khâyana-Grihya IV, 10 = VI,: Kaholam Kaushîtakim, Mahâkaushîtakim, Suyagñam Sâ?khâyanam, Âsvalâyanam, Aitareyam, Mahaitareyam. Here we have grouped together the two Brâhmana authors (with the fictitious doubles, the great Kaushîtaki, the great Aitareya) and the two corresponding Sûtra authors belonging to the two chief branches of the Rig-veda literature; first comes one Brâhmana author (for Kahola Kaushîtaki is one person) with the Sûtra author connected with him, then the second Sûtra author and the corresponding Brâhmana teacher. In the Sâmbavya-Grihya (Indische Studien, XV, 154) the corresponding passage runs thus: Gârgya- Gautama- Sâkalya- Bâbhravya- Mândattavya[sic]- Mândûkeyâh Suyagña- Sâmkhyâyana- Gâtukarnyeyâh [sic] Paimga [sic]- Sâmbavy’-Aitareyâh. The same Grihya still more explicitly bears witness to the name of Suyagña Sâ?khâyana, by adding at the end of the list, from which these names are quoted the following words: Suyagña Sâkhâyanas [sic] tri[pya]tu, i.e. ‘May Suyagña Sâ?khâyana satiate himself (with the water offering).’In the Âsvalâyana-Grihya III we read: Kaholam Kaushîtakam Mahâkaushîtakam Pai?gyam Mahâpai?gyam Suyagñam Sâ?khâyanam Aitareyam Mahaitareyam. We may also quote here a Kârikâ given by Nârâyana in his great commentary on the Sâ?khâyana-Grihya (I, 1, 10):Atrâranipradânam yad adhvaryuh kurute kvakit matam tan na Suyagñasya, mathitam so ’tra nekkhati. It would perhaps be hazardous to claim for the author of this Kârikâ the authority of an independent witness, for very likely he may have derived his knowledge from the lists of teachers which we have quoted before. But at all events the concordance of the three Grihya texts furnishes a proof which, I think, cannot be set aside by another testimony which we must mention now. At the end of the Kaushîtaki-Âranyaka (Adhyâya 15) we find a Vamsa or list of the teachers by whom the knowledge contained in that Âranyaka is supposed to have been handed down. The opening words of this list run thus: ‘Om! Now follows the Vamsa. Adoration to the Brahman! Adoration to the teachers! We have learnt (this text) from Gunâkhya Sâ?khâyana, Gunâkhya Sâ?khâyana from Kahola Kaushîtaki, Kahola Kaushîtaki from Uddâlaka Âruni, &c: It is a very natural supposition that the author of this list intended to begin with the name of the Doctor eponymus, if we may say so, of the Sûtras of his school, and then to proceed to name the Doctor eponymus of the Brâhmanas, and after him the more ancient teachers and sages. But whether the author of this passage really supposed this Gunâkhya Sâ?khâyana to be the author of the Sâ?khâyana-sûtras, or not, we shall be justified in following rather the unanimous statements of the texts previously quoted, and in accepting in accordance with them, as the full name of our Sûtrakâra, the name Suyagña Sâ?khâyana.
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