Introduction

xix:3 See Vâg. S. III, 12-13; Sat. Br. II, 3, 4, 11-I 2. 'Indra-Agni are everything,--Brahman, Kshatra, and Vis,' Sat. Br. IV, 2, 2, 14. xix:4 See, for instance, Sat. Br. I, 4, 5, 4; II, 3, 1, 38; 3, 4, 38; and especially IV, 1, 2, 15, 'for Indra, indeed, is the Maghavan the ruler (netri) of the sacrifice.' He is, as it were, the divine representative of the human sacrificer or patron, who is the yagñapati or lord of sacrifice. xx:1 Der Rig-veda, vol. iii. p. 45. xx:2 Compare the following remarks of M. Haug, who believed in the identity of the Vedic Adhvaryu and the Zota and Rathwi of the Zend-Avesta:--'At the most ancient times it appears that all the sacrificial formulas were spoken by the Hotar alone; the Adhvaryu was only his assistant, who arranged the sacrificial compound, provided the implements, and performed all manual labour. It was only at the time when regular metrical verses and hymns were introduced into the ritual, that a part of the duties of the Hotar devolved on the Adhvaryu. p. xxi There are in the present ritual traces to be found, that the Hotar actually must have performed part of the duties of the Adhvaryu.' Ait. Br. I, p. 31. xxii:1 See A. Weber, History of Indian Literature, pp. 9, 115. xxii:2 See M. Haug, Ait. Br. I, p. 34. xxiii:1 See Max Müller, History of Ancient Sanskrit Literature, p. 172; Rig-veda-samhitâ IV, p. vi. Professors Weber (History of Sanskrit Literature, p. II), Whitney, Westergaard, and other scholars derive brâhmana from bráhman, 'prayer, worship.'

xxiii:1 See Max Müller, History of Ancient Sanskrit Literature, p. 172; Rig-veda-samhitâ IV, p. vi. Professors Weber (History of Sanskrit Literature, p. II), Whitney, Westergaard, and other scholars derive brâhmana from bráhman, 'prayer, worship.' xxiv:1 See R. Roth in Weber's Ind. Stud. I, 475 seq.; II, 111 seq.; Max Müller, History of Ancient Sanskrit Literature, p. 408 seq. xxiv:2 See the present volume, p. 183. Compare also Professor Aufrecht's remarks on the myth of Apâlâ, Ind. Stud. IV, p. 8. xxiv:3 K. B. III, 25; cf. Weber, Ind. Stud. II, 353. xxiv:4 Cf. Max Müller, Upanishads, I, p. 39 note. xxiv:5 See, for instance, Sat. Br. II, 4, 3, 1, where a legend of this kind seems to be directly ascribed to Yâgñavalkya. xxv:1 History of Ancient Sanskrit Literature, p. 408. xxv:2 That is, the Brâhmana, according to Saṅkara. In Sat. Br. IV, 6, 7, 6, the Rik and Sâman are identified with Speech, and the Yagus with the Mind. xxvi:1 Except, perhaps, the Sâma-veda, which, in the Karanavyûha, is said to have counted a thousand schools; though that work itself enumerates only seven schools, one of them with five subdivisions. The number of teachers mentioned in connection with this Veda is, however, very considerable. xxvi:2 As such, at least, the Taittirîyas are mentioned in the Karanavyûha. The term Karaka, however, is also (eg. in the Pratigñâ-sûtra) applied to the schools of the Black Yagus generally. If the Berlin MS. of the Kâthaka professes, in the colophon, to contain the Karaka text of the work (which Professor Weber takes to refer to the Kârâyaniyâh), the Karaka-sâkhâ of the Kâthaka has perhaps to be understood in contradistinction to those portions of the Kâthaka which have been adopted by the Taittirîyas and incorporated into their Brâhmana.

xxvi:3 The Taittirîyas divide themselves into two schools, the Aukhîyas and the Khândikîyas; the Âpastambins are a subdivision of the latter branch. We have also the list of the contents (anakramanî) of the Âtreyas, a subdivision of the Aukhîyas. xxvii:1 It has come down to us in two different recensions, the Aitareya and the Kaushîtaki (or Sâṅkhâyana) Brâhmana. xxvii:2 Professor Weber, however, thinks there may be some reason for this derivation; the name of Taittirîya having perhaps been applied to this school on account of the motley (partridge-like) character of its texts. According to the story alluded to, Yâgñavalkya, having been taught the old Yagus texts by Vaisampâyana, incurred the displeasure of his teacher, and was forced by him to disgorge the sacred science which, on falling to the ground, became soiled p. xxviii (hence Black Yagus), and was picked up by Yâgñavalkya's condisciples, who had assumed the form of partridges. This story seems first to occur in the Purânas; see Wilson's translation of the Vishnu Purâna (ed. Hall), III, p. 54. Pânini (IV, 3, 102) and Patañgali only know of the Taittirîya texts as 'promulgated by Tittiri.' xxviii:1 Zeitsch. der D. M. G., IV, p. 289 seq.; reprinted in Indische Streifen I, p. 31 seq. xxix:1 The Kânva text is divided into seventeen books. Kândas 12-15 correspond to Mâdhyandina 10-13; and kânda 16, which treats of the Pravargya ceremony, corresponds to the first three adhyâyas of the last kânda of the Mâdhyandinas. Thus, in the Kânva recension the fourteenth kânda, called 'madhyama,' is the middle one of kândas 12-16; the seventeenth kânda, or Brihadâranyaka, being apparently considered as a supplement. Perhaps this division is more original than that of the Mâdhyandinas.

xxx:1 The accuracy of this list cannot he relied upon, as several mistakes occur in the number of kandikâs there given. It is, however, unlikely that the scribe should have committed any mistake regarding the number of adhyâyas. xxx:2 Literally 'together with the rahasya (sarahasyam),' &c. xxx:3 History of Indian Literature, p. 507 seq. xxxi:1 See, however, Sat. Br. II, 5, 1, 2-3, where Yâgñavalkya's opinion is referred to as being contrary to the Rig-veda. xxxi:2 See Weber, Ind. Stud. XIII, p. 266 seq. xxxii:1 The author of this passage would seem to imply, though he does not exactly express it, that this was the first fire-altar built in the proper way. xxxiii:1 I here give, side by side, the lists, in inverted order, from Sâmgîvî-putra upwards. For the complete lists, see Max Müller, History of Ancient Sanskrit Literature, p. 438 seq. End of Book XIV. End of Book X. 58. Âditya. (52) Brahman Svayambhu. 57. Ambinî. 56. Vâk. (51) Pragâpati. 55. Kasyapa Naidhruvi. 54. Silpa Kasyapa. 53. Harita Kasyapa. (50) Tura Kâvasheya. 52. Asita Vârshagana. 51. Gihvâvat Bâdhyoga. (49) Vâgñavakas Râgastambâyana. 50. Vâgasravas. 49. Kusri. (48) Kusri. 48. Upavesi. (47) Sândilya. 47. Aruna. 46. Uddâlaka (Âruneya). (46) Vâtsya. 45. Yâgñavalkya (Vâgasaneya). (45) Vâmakakshâyana. 44, Âsuri. (44) Mâhitthi. 43. Asurâyana. (43) Kautsa. 42. Prâsnî-putra (Âsurivâsin). (42) Mândavya. 41. Kârsakeyî-putra.

41. Kârsakeyî-putra. (41) Mândûkâyani. 40. Sâmgîvî-putra. (40) Sâmgîvî-putra. Follow 39 names formed by the addition of 'putra' to the mother's name. (Same as elsewhere.) xxxiii:2 In the Brihad-âranyaka (Kânva) VI, 5,4 the order is Kusri, Vâtsya, Sândilya. xxxiv:1 History of Ancient Sanskrit Literature, p. 437. xxxiv:2 Professor Weber, Ind. Stud. II, 201 note, expresses his conviction that 'the vamsas are, on the whole, quite authentic; though they do not of course belong to the text, but are later additions; judging from the great number of names, some vamsas must have been added at a very late time.' It seems to me, however, that if the vamsas are at all authentic--and I see no reason for doubt as far as the two lists above referred to are concerned--we have rather to assume that the lists were kept from early times and gradually added to. On the other hand, little can be made of the two vamsas at the end of the Madhu and Yâgñavalkîya kândas. They look rather like attempts--and very unsuccessful ones--at throwing several independent lists into one. xxxiv:3 Viz., Vâtsya IX, 5, 1, 62; Vâmakakshâyana VII, 1, 2, 11; Mâhitthi VI, 2, 2, 10; VIII, 6, 1, 16 seq.; IX, 5, 1, 57. Not mentioned are Kautsa, Mândavya, and Mândûkâyani. A Mândavya occurs in the twelfth book of the Mahâbhârata, as a contemporary of Ganaka and Yâgñavalkya. xxxv:1 He is also the Rishi of Vâg. S. III, 37. xxxv:2 This rule, which applies to the people of the north, is not explained in the Mahâbhâshya. The Kâsikâ Vritti gives the patronymics of Gârgîputra and Vâtsîputra, both of whom occur in our vamsa. It is worthy of remark that Kavasha Ailûsha, who is mentioned in Ait. Br. II, 19, and to whom the hymns Rig-veda X, 30-34 are ascribed, is called Kavasha Ailûshîputra in the Kâthaka 25, 7. Cf. Weber, Ind. Stud. III, pp. 459, 157, 485.

xxxv:3 See especially Max Müller, History of Ancient Sanskrit Literature, p. 360 seq; Goldstücker, Pânini, p. 132 seq.; Weber, Ind. Stud. V, 65 seq.; XIII, 443; Bühler, Sacred Laws of the Âryas, I, p. xxxix note. xxxvi:1 Pânini, p. 138. xxxvii:1 Ind. Stud. V, 68 sec.; XIII, 443. xxxvii:2 Sacred Laws of the Âryas, I, p. xxxix note. xxxviii:1 Mahâbhâshya on Pân. IV, 2, 66; 3, 104. xxxviii:2 Possibly, however, this redundancy may have been caused by the insertion of the third or uddhârî-kânda, consisting of 124 kandikâs, to which there seems to be nothing corresponding in the Mâdhyandina text. We have no MS. of this particular kânda. I may also mention that, while in the first kânda (or second Kânva), the Mâdhyandinas count 9, and the Kânvas 8 adhyâyas,--in the fourth kânda (or p. xxxix fifth Kânva), on the other hand, the Kânvas have 8, instead of 6 adhyâyas; and in the fifth kânda (or sixth and seventh Kânvas) they have together 7, instead of 5 adhyâyas. xxxix:1 Bühler, loc. cit. p. xxv. xxxix:2 The passage occurs in Mâdhyandina XI, 5, 6, 3. xl:1 I select a few passages:-- 1. Âp. (Katy. VII., I, 36). prâgvamsasya madhyamam sthûnârâgam âlabhya gapatîti vâgasaneyakam. Mâdhy. III, 1, 1, 11. sa pûrvârdhyam sthûnârâgam abhipadyaitad yagur âha. Kânva IV, 1, 1, 7. sa yâsau varshishthâ pûrvârdhe sâlâsthûnâ bhavati tam abhipadya gapati. 2. Âp. (Katy. V, 3, 6). atrâpi mesham ka meshîm ka karotîti vâgasaneyakam.

Âp. (Katy. V, 3, 6). atrâpi mesham ka meshîm ka karotîti vâgasaneyakam. Mâdhy. II, 5, 2, 15. tatrâpi mesham ka meshîm ka kurvanti. Kânva I, 5, 1, 13. mesham ka vâ api meshîm ka kurvanti. 3. Âp. (Katy. VII, 2)34). (vritrasya kanînikâsîti traikakudenâñganenâṅkte) yadi traikadukam nâdhigakkhed yenaiva kenâñganenâñgîti vâgasaneyakam. Mâdhy. III, 1, 3, 12. (traikadukam bhavati; yatra vâ indro vritram ahams tasya yad akshy âsît tam girim trikakudam akarot . . . .) yadi traikakudam na vinded apy atraikakudam eva syât samânî hy evâñganasya bandhutâ. Kânva IV, 1, 3, 10. (tat traikakudam syât; yatra vâ indro vritram ahams tasya ha yâ kanînakâsa yak kakshus tam etam girim kakâra trikakudam; sa yat traikakudam bhavati kakshushy evaitak kakshur dadhâti); yadi traikakudam na vinded api yad eva kiñka syât. 4. Âp. (Katy. VII, 3, 28). ûshnîshena pradakshinam siro veshtayata iti vâgasaneyakam. Mâdhy. III, 2, 1, 16-27. sa prornute. Kânva IV, 2, 1, 11-12. athainam prornoti,--sa prornoti. xl:2 See Weber, Ind. Stud. IV, p. 69. xli:1 See Brih. Âr. 3, 5, where he is defeated by Yâgñavalkya in disputation. xli:2 Taitt. S. VI, 1, 9, 2; 4, 5, 1. xli:3 Ind. Stud. I, 187 seq. xli:4 See the present volume, p. 204, with note. It would have been safer to give the name as Videgha Mâthava, instead of Mâthava the Videgha. xli:5 See Ludwig, Rig-veda III, p. 205; Zimmer, Altindisches Leben, p. 103. xlii:1 The passage III, 2, 3, 15, where the Kuru-Pañkâlas are apparently placed in the north--in direct contradiction to XI, 4, 1, 1, where they are placed in opposition to the Northerners (udîkyah)--seems to go against this supposition. Professor Weber, Ind. Stud. I, 191, tries to get over this difficulty by translating Kurupañkâlatrâ by 'as among the Kuru-Pañkâlas,' instead of among the Kuru-Pañkâlas;' so that the meaning of the passage would be that 'the same language is spoken in the northern region, as among the Kuru-Pañkâlas.' Unfortunately, however, the Kânva text of the passage is not favourable to this interpretation. It runs as follows (K. IV. a, 3, 10):--udîkîm pathyayâ svastyâ vâg vai pathyâ svastis tasmâd atrottarâhai vâg vadatîtyâhuh kurupañkâleshu kurumahâvisheshv ity etâm hi tayâ disam prâgânann eshâ hi tasyâ dik pragñâtâ.

xlii:2 He is styled râganyabandhu in Khândogyop. V, 3, 5. xliii:1 They occupied the country about the modern Benares (Kâsî). xliii:2 Dhritarâshtra Vaikitravîrya, whose sons and nephews form the chief parties of this great feud, is mentioned in the Kâthaka 10, 6. From this passage--which, unfortunately, is not in a very good condition in the Berlin MS.--it would appear that animosities had then existed between the Kurus and Pañkâlas. It is doubtful, however, whether this part of the Kâthaka is older than the bulk of the Satapatha. See Weber, Ind. Stud. III, 469 seq. xliii:3 See Weber, Ind. Stud. I, 176. xliv:1 Viz. kândas 4-7, 9, 10, 12, 14-17. xliv:2 For instance, the brâhmanas Mâdhy. I, 4, 3; II, 3, 2 and 3; IV, 5, 10; 6, 8 are wanting in the Oxford MS.; see p. 338, note 3.--In the fourth (fifth Kânva) kânda, the Kânvas, on the other hand, have two brâhmanas (V, 7, 5; 8, 2, the latter of which treats of the adâbhya graha, Vâg. S. VIII, 99-50) which are not found in the Mâdhyandina text. xlv:1 Professor Weber thinks that the sûtra of Vaigavâpa, of which mention is occasionally made in the commentaries on the Kâtîya-sûtra, may belong to the White Yagus. See History of Indian Literature, p. 142. Professor Bühler, Sacred Laws, I, p. xxvi, remarks that 'Kânva is considered the author of the still existing Kalpa-sûtras of the Kânva school;' but I have found no notice of these sûtras anywhere.

xlv:2 That is, in those adhyâyas to which the Brâhmana forms a running commentary. xlv:3 I have not met with any exception in the kândas hitherto examined. xlv:4 See Aufrecht, Ait. Br. p. 418. xlv:5 See also the form 'dhenoh' mentioned above. xlvi:1 Another curious feature of the Kânva text is the frequent insertion of an 'ity uvâka' in the middle of speeches, much like the colloquial 'says he.' As an instance I may adduce K. IV, 2, 3, 3 (M. III, 2, 3, 5):--Sâ hovâkâ ’ham eva vo yagñam amûmuham iti hovâka yad eva mayi tanvânâ iti mâm yagñâd antaragâta tenaiva vo yagñam amûmuham iti to mahyam nu bhâgam kalpayatety atha vo yagñah prarokishyata hi tatheti hokus, &c. The Kânvas also invert much more frequently an 'iti' in the middle of speeches. xlvii:1 Das Altindische Neu- and Vollmondsopfer, p. xv. xlvii:2 See, for instance, Sat. Br. I, 3, 1, 7; 8, 1, 14.