| āo. Bharteyajĩa This seems to have been a very ancient commentator. Medhātithiros in his bhāsya on Manu 8. 3 says ‘other explana tions have been well brought out by Bhartļyajña and they should be understood from his work’. Trikānda-mandana (who flourished before 1100 A. D.) in his Āpastambasūtra dhvanitārtha-kāriki708 (I. 41) refers to the views of Bhartr yajña that one who had committed to memory the text of the Veda had the privilege ( the adhikāra ) of consecrating the sacred fires, though he may be innocent of the meaning of the Vedic texts. From Ananta’s bhāsya it appears that Bhartryajña composed a bhāsya on the KĀtyāyanaśrautasūtra which had been lost (autsanna) in the former’s day. From Gadūdhara’s comments on the Paraskaragrhyasūtra it appears that Bhartryajña commented on Pāraskara,707 The Grhastha ratnākara of Candeśvara quotes Bhartsyajña’s explanation of
703 पित्रा दत्तमिति स्त्रीधनमात्रोपलक्षणमित्यसहायमेधातिथिरिति (थी इति?)
प्रकाशकारः। 704 तथा चोक्तं नारदेन-माषो विंशतिभागस्तु ज्ञेयः कार्षापणस्य च । स च राजतो
विवक्षितः । तथा च भाष्यकारः । सौवर्णैर्माषकैः संख्या दण्डकर्मसु शस्यते ।
पशूनां शस्यचरणे मारैरन्यैश्च राजतैः ॥ वि. र. p. 234. 705 व्याख्यानान्तराणि भर्तृयज्ञेनैव सम्यकृतानि इति तत एवावगन्तव्यानि सर्वथा
प्रमाणमूलानि । 708 यदाध्ययनसंसिद्धविज्ञानरहितोपि सन् । नातीवाधिक्रियाशून्यो भर्तृयज्ञादि
दर्शनात् ॥ त्रिकाण्डमण्डन ( B. I. series ). 707 on पारस्करगृह्य I. 1. 2 ‘एते पञ्च भूसंस्कारा इति भर्तृयज्ञभाष्ये आन्या
इति कर्कोपाध्यायाः’; on पारस्कर I. 2. 1, the भाष्य of भर्तृयज्ञ on the word दारकाले is quoted ; on the सूत्र ‘केशसंमितो ब्राह्मणा &0. (पारस्कर II. 5. 28 ) गदाधर says ‘इदं च सूत्रं सूत्रत्वेन हरिहर साष्ये तिष्ठति भर्तृयज्ञकर्कादिग्रन्थेषु नोपलभ्यते’.
ASTI Jan
FOUNDED
552
the word sa mvibhāga occurring in Gautamadharmasūtra (10. 39 svāmi riktha….samvibhāga-parigrahādhigamesu ).708 The Nityācārapradīpa ( B. I. series ) after quoting Gautamadharma sūtra (11. 29 varnāśramāh svadharmanisthāh &c. ) cites the comment of Bhartryajña700 on the word tac-chesenu occurring in that sūtra. Therefore it appears probable that Bhartr. yajña like Asahāya was an ancient commentator of the Gautamadharmasūtra. The Grhastharatnākara, after quoting from Vasistha (17. 1 ) and Viṣṇu the well-known verse of the Aitareya-brāhmana (mnam-asmin sam-nayati) cites the ex planation of Bhartryajžia as to the word “jātasya’ occurring therein. 710
The Kalpataru (on Brahmacārio p. 15 ) quotes the expla nation of the words ’tataḥ seșena’ and also on p. 144 quotes the explanation of Manu V. 143 (ucchistena tu &c. ) given by Viśvarīpa and Bhartsyajña. Kalpao (Suddhikānda p. 101 ) quotes Gaut. XIV. 35-40 and Bhartryajña’s explanation of ‘ante tvantyānānn’ as ’navamāśaucānte’. Kalpataru (Gșhastha kānda p. 5) cites the explanation of Vas. Dh. S. VIII. 1 (Grhasthu…vindeta ) by Bhartryajña. Similarly, Kalpao (Gr. p. 259) quotes Gaut. X. 39 (Svāmī riktha-kraya") and cites the explanation of samvibhāya’ as ‘mitradāyu’ by Bhartryajña. Kalpao (Niyatakāla p. 256 ) cites Yāj. I. 166 (sūdreśu dāsa gopālao) and its explanation by Bhartryajña as ‘yasya gāḥ pālayati tasyaiva bhojyānnah’. Kalpao on Niyata p. 203 quotes Gaut. Dho. S. V. 41 and the explanation of the word ‘adhivęksasūrya’ by both Maskarin and Bhartryajña as meaning’sāyamkāla’ (evening). Vide an interesting paper by Prof. Baladera Upadhyaya in I. H. Q. vol. XII p. 494-503, where he advances some grounds for holding that Bhartr. yajña commented on the Paraskaragrhya and preceded even Karka. The Vyavahāranirṇaya of Varadarāja (on p. 135) cites the view of Dhāreśvara, Asahāya and Srikara about the effect of not asserting one’s right against an interloper for a long time and of Asahāya on pp. 230, 455 also.
708 HITHTIT HERE gran tama: 1 TEPTATTART folio 78a of Govt. Mss.
Lib. at the B. O. R. Institute, Poona, No. 44 of 1883–84. 709 अत्र तच्छेषेण इति तस्यैव नित्याचारकर्मणः शेषेणेति भर्तृयज्ञः । नित्याचारप्रदीप
p. 12. 710 873 a fullar ureterala HTAT: 1 TEM PAT folio 133,61. Viśvarūpa
553
Since Bhartryajña is quoted by Medhātithi who also men tions Asahāya but not Viśvarūpa, it follows that Bhartryajia must have flourished before 800 A. 1), and was probably & contemporary of or slightly later than Asahāya.