A review of our 2013 book on the evolution of the semantics of tantra and prasaṅga by Émilie Aussant can be read on the Journal of South Asian Languages and Linguistics (link here).
Many thanks are due to Dr. Aussant for her ability to explain in a few sentences the broad context (the Sanskrit śāstra tradition and its ability to encode as many aspects of life as possible), the narrow one (metarules for the interpretation of sūtras) and the specific topic of tantra and prasaṅga.
You can read more on tantra and prasaṅga in my previous blog, here and here. A short version of the book is available on Academia.edu, here.
I am working on the formalisation of the prescriptions regarding the Full- and New-Moon sacrifices in the Baudhāyana Śrautasūtra. In Kashikar’s edition, they cover about 32 full pages of Sanskrit. And they are overtly boring in their pedantic prescription of each sacrificial detail. Thus, instead of reading the BaudhŚrSū, have a look at what follows for what is interesting in them:
(apologies in advance for the lack of diacritics, I am home, ill, with no access to a unicode keyboard)
Purva Mimamsa authors are generally not interested in the topic, whereas several Uttara Mimamsa (i.e. Vedanta) ones deal at length with the status of the Mimamsasastra (I am tempted to say that, similarly, Christians alone are concerned with the unity of the two testaments within the Bible).
A particularly puzzling element, in this connection, is the status of an “intermediate part” of the Mimamsasastra,
There are various differences among the Bhāṭṭa and the Prābhākara schools of Pūrva Mīmāṃsā, respectively founded by Kumārila Bhaṭṭa and Prabhākara Miśra, who possibly lived around the 7th c. AD, but one of the most striking and telling ones is that regarding the concept of apūrva.
This study focuses on the devices implemented in Classical Indian texts on ritual and language in order to develop a structure of rules in an economic and systematic way. These devices presuppose a spatial approach to ritual and language, one which deals for instance with absences as substitutions within a pre-existing grid, and not as temporal disappearances. In this way, the study reveals a key feature of some among the most influential schools of Indian thought. The sources are Kalpasūtra, Vyākaraṇa and Mīmāṃsā, three textual traditions which developed alongside each other, sharing – as the volume shows – common presuppositions and methodologies. In the intentions of its authors, the book will be of interest for Sanskritists, scholars of ritual exegesis and of the history of linguistics.
Further informations here.