The sixth Vedenga, on the contrary, the Kelm, is represented by a great number of works, several of which are preserved In manuscript in our libraries. It'o/pa means "ceremonial,' and the works of this class are the code of the Brahmanic) rites. It was stated before that tho Brahman's portion of the Veda contains explanations of the pur poses fur which the verses of the Sanhitds were used, in consequence that it conveys a knowledge of the Vaidik rites. This knowledge, however. which apparently sufficed for the period at which these works were composed, must have been deemed insufficient at later ages, which required a more copions detail for a proper performance of the rites. Moreover, the Brihman's, as a first attempt, aro wanting in proper arrangement of the matter they contain, and abound in legendary narratives, which interrupt their comment on the sacrificial acts. The Kalpa-Satras remedy this practical defect ; they contain a complete system of the Vaidik rites according to the Veda to which they belong. Of such Kalpa-St1tras, those connected with the cere monial of the Wireda are, the St1tras of S'ankhayana, Atewalayana, and S'aunaka. Kalpa-Sfitras explaining the rites of the SAmaveda are those of Mas'alta, Lat'yiyana, Gobbila, DrAhyAyan'a, and a Satre called Anupadasatra, which explains the ceremonial taught in the Panch.arins'a Brahman's. Knipe-Stares of the Black Yajurveda are the Apastamba, Baudhiyana, Satyashadha-Hiranyakedin, Itlinava, Bharadwitja, ke.; of the White Yajurveda, that of Kityaysna; of the Atharvaveda, that of Two other classes of Setraa gradually completed the code of theme Kalpa works, which, in being founded on S'ruti or the Veda, bear also the name of S'reida-Siltra, namely, the arlihya- and the Scinuty6chareka Satras. The Orlihya,StItra describe the domestic ceremonies, as die tinct from tho great sacrificial acts enjoined by the S'rauta or Kalpa works : " First, the marriage ceremonies ; then the ceremonies which are performed at the conception of a child, at various periods before his birth, at the time of his birth, the ceremony of naming the child, of carrying him out to see the sun, of feeding him, of cutting his hair, and, lastly, of investing him as a student and sending him to a Guru, under whew care he is to study the sacred writings It is only after he has served his apprenticeship and grown up to manhood that he is allowed to marry, to light the sacrificial fire for himself, to choose his priestkand to perform year after year the solemn sacrifices prescribed by Sinr'itl and S'ruti. The latter are described in the later books of the
Grrihya-Satras; and the last book contains a full account of tho funeral ceremonies and of the sacrifices offered to the spirits of the departed." (Muller, ' Anc. Sansk. Lit,' p. 201.) The SamayichirikaSatras regulate the relations of every-day life. "It is chiefly in them that we have to look to the originals of the metrical law-books, such as 3lanu, YAjnavalkya, and the rest" (Ibid., p. 200.) Both these Sutras are comprised under the name of Saulda Satra (from Saniill," tradition"), as they are based on it. Of the Gr'illya Stitraa of the lt'igveda, we possess those of S'ankheyana and Atiwalle yana ; a Grihya-Sfitm of the Samaveda is that of Gobhila ; tho Yajurvoda in both its recensions seems to have had many Stares of this kind. Of the Black Yajurvoda, we name especially the BaudhA yana ; and of the White Yajorveda, the Paraskara Graliya.Satra.
We conclude these outlines of tho principal works of the Vaidik literature with mentioning another class of compositions which arose from the desire of securing the Integrity of the Vaidik texts, as well as the traditional and exegetic material connected with them,—the A swkramem'f, or Indices to various portions of this literature. The complete/it of this kind is that by liatyayana, to the Itagveda-SanhitA. It gives the first words of each hymn, the number of verses, the name and family of the poets, the names of the deities, and the metres of every verse. Its name is Sarrdnekraman't,—that is, " the index of all things ;" and it seems to have improved on four similar writings which preee.ded it and are ascribed to S'aunaka. For the Yajurveda there are mentioned three Anukratnan'l, for the SamAveda two, and there is one for the Atharraveda Ano. Sansk. Lit.,' p. 215, ft) It would be but natural to ask, what date could be assigned to all or any of the various works which have been named in the course of this brief sketch of Vaidik literature; but Sanskrit philology is as yet not able to answer this9nestion satisfactorily. It may offer conjectuml dates according to the impressions of the individual mind, but it Is bound to avow that past research has not provided it with fact which would impart to its chronological surmises any degree of plausibility.