Gopatha Brahmana

UNIVERSITY OF TORONTO

LIBRARY

WILLIAM H. DONNER

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JASIATIC SOCIETY OF liK.\<;.\L.

INK CJOI'ATHA IM.VVIIMANA

Of TIM' \TIJ \i;\ \ YKI'A

nn: dftlGINAl SANSKfilT.

BDITI-I.

i; A -i I.N I HI \L A'I.A \i ri'i.'.v.

;A<'|| \MH:\ vn>\ Ar'BHUSHAJ

ll.C I JT%.

\

LIST OF PKOPER NAMES

-V. y?. No references have been attached to such names as Indra

b idi occur very frequently.

.. 33

Agni,

Agastyu,

LIST OF PROPER NAM

,

Kabaiidlui. . . . . fa

Kabandhi, . . , . ... 3Q

... ib.

Ivasyapa, ... .. ... ... 28

Kausalya, .. r- _ ^ ^Kaussimbeya, ... ... 71

Jvrinvaiia, ... ... . . -)^

KUI'U> ... 45 30

Kusuravindu, .... 71

Magadha, ... ..- ... 30

Mandhata, ... ... ^ fa

... ... ... ... ib.

MaudgaJya, ... ... 16

Mitra,

...t> . ... ... 80

Panchala, ... ^ 45 30

Parikshit, ... ... ... 25176Prajapati,

Prachinayogyar ... ... 49

Priyaaiedha, ... ... 5jPredi > -. .. .'!.' .'.'.' 71

- ... ... ... ... 30

-. ... ... ... 35

Saiihanu, ... ... ... 28

Sarpadafishtra, . . ... % . fa

Satyahavya, .. ... ... ... Ill

Saunaka, .. ^ ... 45

Savasa, .,, ..... .. ... ... 398*lva > ... - .. ... .. 30

Svaidayana, Saunaka, .. ... ... ^Sva, ... ... ... "7 28

Svayambhu, ... . . ... 28

Taraksku, .. ... itt Ûddalaka A'rui) 1-,

..., t , . . 71 45

r [>T 01 PR'M'Ki; NAMI-X 3

...

.

iik;irk>lm,

:;i

I .". 7

ha' ... ... ... ... L'S

Vanuia,

111 113

35MU ' ... ... ... ... .. 1Hi"itra, ... l^Q

dovtili,

l>ati

> ...'.'.'. 111,115

lllikal^ .. ... 171,183T̂UU '

... 30

CONTENTS

TIII-:

I'ATHA BRA'HMANA.

KIIIST P.MMK.

LpTER I.

:;ku.

1. Brahma, v Miinu ... I

"i, ... ... H).

AtV'l lr']>s into tl, . I liliri-u

...

:ll.

I Athar. S 'f <! na

...

he three r ,.-1 of tin- tin.

'

n.vu >

//.

: .f tllf livi' li.

1 I I' 7

:inl ntln

1 1.

J5. A

2

. ik:i. Page17. C'n-atioii of ilu- earth A-C. from Om, .. ..1018. Do. ether Arc. .In., .. .. if).

19. Do. heaven Arc. do., .. .. ib.

20. Do. water A.V. do., . . . , ib.

21. Do. Sruti &c. do.. . . . . ib.

22. Praise of Om, .. .. .. ..1123. Legend of the Devas giving preeminence to Om, . . ib.

24. Questions regarding the derivation of Om, .. ..1225. Legend of Indra and Prajapati on the derivation of

Om, .. .. ... ... ib.

26. The root of Om, .. .. .. ..1327. The syllabic instants of Om, ... . . . . ib.

28. Legend on the preeminence of Om, t . t . , 14

29. Relation of Om to the defferent Vedas, .. ... 15

30. Philosophy of Om, ... .. .. 16

31-32. Anecdote of Maiulgalya and Glava on the meaning,

object and preeminence of the Gaytri, ... ib.

33. The twenty-four sources and twelve couples of the

Gayatri, ... . .

<<( 18

34. Meaning of the first foot of the Gayatri, . . . . 19

35. Do. of the second foot of do. _. ... ... 20

36. Do. of the third foot of do. . . . . . . ib.

37. Succession of the twelve great elements ib.

38. True knowledge of the relative, importance of the twelve

elements, ... ... ... 21

39. Advantages of washing the month (dchamana) with refer-

ence to the preeminence of water, 22

<'ll.U'TKK IT.

1. Propriety of performing tin-

2. A Brahmaohri should overcome the seven passions,~prideof caste, of fame, of dream, of anger, of praise of beauty,

of do. for virtue, of do. for sweet odour, ...

5

ika.

3. Th- dm ii.-l

.

ual cuimrctiori :md ni ..

thinking on

...

in tin- t\v.. hand>. tli,' month,

'. :in.l th-- -, should )> ,.,

5.- ! ik.sliita ami t

dc-r iiii|.irlan-' <>t' I'raliiinu-liai' .

and t lie tiiiu- which should !.. ,i

C.- I

'iia sul','

l-lcrs t.. p\r tin-in aim ,

ing i

iii'l

...

l'i.i :

nd the

8|)ccial knowlcdgo with which tin- ditlrivnt

...

....sai-rilici: \\ itli T ft

.d tli.M'

reason why it. In

: >. !' this a 1,'L' \.M-V-P i^ oxplni1

the

I r'OXTEXTS.

Kaiidika. Page

produced by speech from darksome t'rightful wafers, and

was pacified by Kubaudhi with an A'tharvanu mantra

after the other Vedas liad failed, ... ... .';,">

19. The origin of the officiating priests 3the second

requirement of Agnyddh&na described in a legend in

which Indra assumes different shapes to protect a sacri-

lice of the gods from the intrusion of the Asuras, ... 'W

20, Origin of the Vaisvanara fire and of the sacrificial horse, 37

21. Agni pacifies the horse; the offerings to be presented

to him, . . ... ... . 38

22. Advantages of offering oblation on the Santapana fire, ... 39

23. The domestic ceremonies in which the Santapana fire

should be employed, ... ... ... 40

24. Legend on the qualification of the priests : the hota should

know the II ig Veda ;the Adhvaryu should know the Ya-

jur Veda;the Udg'Ha should know the Sama Veda ;

and

the Brahma should know the Atharva Veda, ... ib.

CHAPTER III.

1. The importance of having a Brahma versed in the Athar-

vanglrasa at a sacrifice, ... ... ... 42

2. The impropriety of employing less than four priestsversed

in the four Vedasât a sacrifice, '... ... 43

3. Expiations for a priest speaking when officiating, . . ib.

4. The chief duties for which the priests recieve fees (dakshina,) 44

5. Legend showing .that in a sacrifice with three priests the

fees were reduced by one half, ... . . ib.

6-10. A legend of Uddalaka in which questions are propoun-

ded and answer* îven regarding the process of the

development of the body and the functions of its differ-

ent organs, ... . . ... 45

11-12. Legend of Pr&chinayogya and Gotama- the former

inquires which are the different Devas with reference to

whome the different members of the Agnihota are per-

formed, and the latter's reply thereto, ... ,,. 49

lika.

l.'J. Legend - l>.uit r-i'vtain

. ;ni<l expiations for tin'

' '

1 1. Ad

f Priyamedhaa of tln r:\cr of Bharadvrfja, <>n

shoulil In* in-rfornu-il

lailv .. ... ... ..5416.-

'

. i-Tivaii-'ii 'ic \v>nl

pi,

17. LogiMul about certain t' th n.-uii'.- "t' Kani. \\\\

n Aîiishtonia witli a feo of on- ro\v, and

MTCof,. . ... . . ..//>.

18. i ling tli" distribution of the slaughtered

Tiriutms_r I'l-it-.-- ... . . if>,

'. <>rdi ita in fiiMH'i'tioii

wit'

Jl-L"J. i

1

1 slimild not jii-rfonn, .. H>.

-..okin.u' fnuwnty l>y an .nlaiin-d|.i

, ... ... 60

OBAFTIB iv.

1' >i-'iin.i' tder, . .

of i

Do.

\\lh-in

//'.

the

1

. .

6 CONTENTS.

Kandiku.

10. Rewards attendant upon the performance of those cere-

monies (the same as in the 8th K., ... 5511. Advantages of knowing the above, 6612. Do. of performing the Dasaratra as a part of the

year .. .. ib.

13. Do. do. Mahavrata as do., 6714. Questions and answers regarding the performance of do., ',!>.

15.-Do do., mm _ iftm

16. Do. do., t ; ..6817. Rewards attendant on do., ?7,.

18. The two wings of the year, the two half-years, . . 6919. Both halfyears connected with sacrifice, ib.

20. Question and answer regarding the connection of the

Jyotishtoma &c. with the half-year, if>.

21-22. Connection of the year with the Atiratras &(.-., 7023, Do. with the sun, ... ^24. Legend of Predi son of Kansambi, and Uddalaka son of

Kusuravindu, on the subject of the ceremonial connec-

tion of the days of the year, . . 71

CHAPTER V.

! Abhiplava ceremony noticed in connexion with the year, 72

2. Gadhapratishtha ceremony noticed, ... ?7>.

3-5. Allegorical description of the year as a man; its mem-

bers are represented by the different ceremonies, ... 736 Advantage of performing the ceremonies after knowing

their relation to the year, 777. The succession of ceremonies; which should follow which, ib.

8. Legend of Prajapati attaining eternal fruition by a cere-

mony which envolved a fee of a thousand heads of cattle, ib.

9. The most important requirements of different ceremonies

to make their fruition permanent, 78

10. A legend about the Sahasra-samvatsara sacrifice, and its

substitute, , t 79

. ,,\ 7

Page

11. I

12.-- ' tin- inori. ,na-

...

13. ! :n:i <!>.,

Do,

I> .

83

m sacrit . . . . > }

22. < ;.(! fruit<,

of

.

ill'I rr.jti: 86

ccr- ... 87

OK,

: I.

'

:

^'/, 89

90

.

6.- :. tliMM- v.

.

'

8

Kandik;i. Page7. Legend on the origin of the Odana-sava or cooking

ceremony, .. .. ... ... //...

8. Origin of the Nakshatras, .. ... !KJ

9,- Kxpiution necessry should the moon rise when the pri

is about to cook rice for the evening offering, . . ib.

10.- The new and full moons, and the creation of animals

therefrom, . . . . . . . . 94

11-15. Rules regarding ceremonies to be performed on the

new and the full moons, ... .. 94

16. Sacrifice to Indra and Agni by those whose father and

grand father have not drunk the Soma juice, . . 95

17. Legend showing the different cosharers of the offerings

at an Iiidragni sacrifice, ... ... ib.

18. Do. continued, showing the advantages of the sacrifice, . . 9G

19. Avantages of the Chaturmasya homa which should be

performed for four months from the full-moon of Phal-

guna, . . ... . . 97

20. Advantages of worshiping different deities at the Agni-

soma sacrifice, .. ... ... ... ib.

21. Anecdote of Prajapati creating the animated world, and

Varuna regulating the same. .. ... .. OS

22. Advantages of various offerings to Indragni, Varuna

fec., ... ... ... ... 99

23. Advantages of offerings at various times, .. ... 100

24. Do. offerings to the manes, .. .. .. 101

25. Do. of various offerings to different deities on different oc-

casions, . . . . ib.

2G. Do. of the Chaturmasya homa, . 103

CHAPTER II.

1. Offerings of flesh meat on the A'hit'igni, . . 104

2. The gods, resolved to overcome the Asuras, devide them-

selves into five parlies, . . ... ib.

3. They suggest different means of conquest, ... ... 105

ika.

th". !. . .

7 'it \vitli

1 1

'

:" .Irinkii 1 1 1

.

,.,1123

I

...

...

...

...

i

'

-

1.

n,

I

>,.Vft

10 CONTESTS.

Kandik-i.

."). -The means of making the Vashat most advantageous, ... 1-4

('. The Yushat identified with speech and breath,

7. Do. do. witli the seasons, ... ... ...125

8, Rapetition of a certain mantra beginning with the word

It old yakuJtat, kc ,

9 lirasons for repeating the Hinkara, ... .. 12G"

lU-11. Various terms and measures appropriate for the nioi'u-

ihg, noon and evening sacrifices, .. ... 1-7

1'2. Legend of Prajapati and Mrityu in connexion with the

inoniing offering of the Ekaha ceremony, .. I'l-)

1 3. Mitni and Varnna's shares of the morning offering, . . .i!>

11. Surya and Indra's share at do., . . .^.131

.15. ludrngni's do. at do.,

10. Number of invocations meet at do., .. ... 132

17. Necessity of fee, or dakshina, at the morning and the

midday offerings, ... ... 133

18. The order in which fee should be given beginning \\ith

the Agnidhra, . . . . /'<>

19. Ad vantages of giving cows, goats, sheep, horses, gold,

clothes, carriages, cooked rice &<., . . ... I'H

o, )__ | J( .,rj, n( ] of the Sama and tbo Uik nniting to niu]tl))ly, ... th.

^>[_ Identification of members of a sacrilioe with ivrtain

classes of mantras, .. .. .. '"''

'22.r

rhe above identifications explained in detail, ... <>

23. The god of the midday ceremony Îndra) and u

to him, . . . .

I\r

.

l-2-3.-*-RelationBliips of the members of the VC<!MS, witli tlu-

l)<-vas, .. .. ... .. 137

4.- Hymns appropriate at the ceremony, .. ... 1-30

5. The evening offering to|l>:-made )>y the Agnidhra with the

Patnivata hymns, .. ft| .. ib

1 1

lika.

Itar wit:; 1 tiion off

.141fuurj'l.v . ,nl

ttg tlit'in,

10. '. ilu- nii'l'i

.n.l thru

1 1. !

-

{'.! Iniinan o' . 1 ! I

n uitli tlio !':

...

13. i !ia im-lu'i

...

1

.

1.

2.-

i ;

the liiiin

v

-

,

12 TENTS.

Kundika

1 1 . Anaikahika ceremony described,

12. A'rambhaniya mantras, .. .. ... l ;i ^

1 3-11. Faridhditiya mantras,

15. Tlie singing of the Achchhvdvaka priest, . .

CHAPTER. VI.

1. Origin of the Sampata mantras, ... ... 161

2. Praise of the Sampata mantras, ... ... 102

3. Do. of the Pragatha, kuxtamifidra &c.,

4. Do. of the Sampata mantras,

5. Peculcarities about the Ahina ceremony

6. Doubts regrading the Uktha solved, . . . . 100

7. The uses and advantages of various Ukthas, ... 107

8. Do. of the Nabhanedishta, Narasunsa, Pragatha, Bal:\-

khilya, Vihrita, Vrihati, and other hymns, ... 109

9. Legend in support of the above, .. ..171

10. Praise of the 6th. and the 7th. days, ...1^'

11. Legend regarding the above, ... ... .. 174

12-16. Various hymns to be muttered (safisana) in course of

the ceremony, . . . . ...1 7 5

RODUCTION

., I

|

''in i

7 .. !

I .. 11,,1

l

.

.

-

I

Wilson's V; 1,:, i I'm.na,,.

-jso. I have not been !

i

. ;:XTS.

Kandika

1 1 . Anaikahika ceremony described,

12. A'ramUumiya mantras, .. .. ... I' 1 -

13-11. Puridhdiiiyii mantras, ... .. ... v7.

IT). The singing of the Achchhvavaka priest, . . . , 15 (J

IN PRODUCTION.

Alik and in extent, th A.tharva ia tin- lea^t nn-

four \Vda- It ha> n<ne of the halo of that

remote antiquity \\ ; 'inmends tin/ 1: to tin-

attiMitin >f tin- scholar, tin.- liistori;jn, and the philo-

"f a cliai-adtT which cai.nt but

plar.- iti

.linatinii to the other works of the d;i

which it IM-IOM^.P

l'i -al> in mat t.-rs whicli :iual,

arni -tamp.'il with tin- s-al'

the most primitive simplicity ; the

Ath-ina f..ll<.\v>. it alup n -\]>niiilrr. In extent, the

In- Yaju>h, and tin- S ideral.lv

comjii-i- \ iyu Pin

lively : whereas tha< -f the

; \\liile the M<-;

^nailer.

One r>rahmana. BOUie "I

. eaeh. while tin- latter ha-, an mil\ !

int The nui

re, like\\ isc, limited, .ind

"' !l Ahieh ;i; .nltheliliriu !iie|\

doubtful,

I

!

AISO. I I.

,

INTRODUCTION.

mainly, tlimioi,noti-exclusively, founded on the reprah',1

tinn of th Yedns iii ;inH'iit Sanskrit literature under the

name of Trayi-vidyii or"the threefold knowledge," or simply

trayi'"the thn /^V strayas trayi. Amarakosha.)

including the Rig, the Sama, and the Yajush, but omitting the

Atharva. This, argue the impugners, is as plain an acl<

ledgement as could be, 'of the non-existence of the Atharvaat an early period, and of its Avant of authority as a Veda

; arid,

in support of this opinion, quote, among others, two passagesfrom the Shadvinsa Brahmana of the Sama Veda, (1 p. v. kh.)in which it is said that

" Praati created the (the first) three

Vedas,*" and that" he produced the Rig Veda from the earth,

the Yajur Veda from space, and the Sama Veda from the hea-

ven," (Lit. from this),f and also a sloka from Mann, which says,"Prajapati milked from the three gods Agni, Vayu, and Ravi,

the three Vedas, Rig, Yajush, and Sama for the accomplish-ment of sacrifices.''];

The defendants admit the premiss, btit deny -the conclusion.

They assert that the term Tmyi-vidya, is a common name for

those parts of the Vedic literature which refer only to

sacrifices, and as the hymns of the Atharva are not used in su-

ch sacrifices, they are very properly excluded, without in any

way impugning their authenticity or authority as scriptures.

There was, they add, only one Veda at first, and when the

hymns comprised in it were classified, those which did not.

refer to sacrifices were put together, and these constitute a se-

perate class. Thus,"the Veda," says Madhiisudana Sarasvati,

*'is divided into Rich, Yajush and Sama for the purpose of

carrying .out the sacrifice under its three different forms.

The duties of the Hotri priests are performed with the Rig-

vn 3

, those of the Adhvar-u 'th tlie Yajur-veda/ll.

of the Udgatri j

The duties of

the BHhman and th :iroe.

The .' la, on ti -tally dii It

is n<

to blt:ss.* jiimcnt ;>ear

than coin in

i ;ui<l ivmarkal.: hr Hindus tht-n.

i d-mi)' th, autht-ir

and that it did sa-

crifices which constitute th'

;'

the circu inn^

h occur likewise in th

freqr, uned in the Brahni in.is of tin- .>th.-r Vi-d.i^. !>

>r doubt that it \\M* ounpih-d, m put to^L-t'

at about the same &%* \vh.-ii th- I -dh-.-tion

pleU is of course ol ter dajbe th*o

the Rig Safthita\ for it inrlud.^ a p

its pu but t!

coiniH I

ât will sû . J 1 )j MJ\ Mulh'i

after a c-u- tul .n has come

to t1 n. !!- c Ti .

cnce to their sacred lit

meat

the songs of the Ath sa .li 1

Apud Max Mf" Tut

fessor Max Mullrr,4*

is well niHrkr-J in a p:r ,,-:, ,,f f I,,-

Vithi

INTKolHVTloN.

literature of the Brahmai.as. In"some of the Brahmanas, the

Artharvangiras' are mentioned. The passage translated be-

fore shows that at the time when the S'atapatha Brahma MM

was composed the songs of the Atharvangiras' were not only

known, but had been collected, and had accually obtained the

title of Veda. Their original title was the Atharvangiras' or

the Brigvangiras, or the Atharvans;and these very titles show

that songs which could be quoted in such a manner must

have been of ancient date, and must have had a long life in the

oral tradition of India."*

According to Puranic account the name of the Atharva Veda

is due to a mythological personage, Atharvan, the eldest son

of Brahma, to whom, it is alleged, it was first imparted. From

Atharvan it decended through a succession of pupils to Angiras,

from whose name the Veda is called A'ngirasa, or Athar-

vamgirasa. It is, likewise sometimes, called Bhargvan-

girasa, and Brahma Veda. The last name is. accounted for

on the assumption that it belongs to the Brahma, or the

chief priest, in the same way as the other three belong to the

Hota, the Adhvaryu, and the Udgata. Inasmuch, however, as

it contains nothing which a Brahma can make use of at a

sacrifice, the ascription is probably due to a desire to raise

the Veda to a rank which it did not originally possess. The

Gopatha Brahmana recognises all these several names, but

the details it gives (as quoted below) are totally different from

those of the Puranas.

Allegorically the Atharva is represented as a lean, black-

man, sharp and irascible, amorous and fond of little things,

possessing power to assume any shape it likes. It is describ-

ed to belong to the family or clan (gotra) of Vaitana, and to

have Indra lor its special divinity, and the anustubh for its

peculiar metre. Its upaveda or subsidiary branch is said to

be the science of warfare, s'astravidyd.

Ancient Sanskrit Literature. 446.

mivomvi '

tt mn and aiTaii"vm ut h -ixlni"O J J "^

the Vislinu Pii illustriniis Muni Suinantu

indha. \\hn i

portion-'

-

I and to

Krahma-

K-ili, Saulkayani, and Pip;>al:ula. Pathya had thrrrpii'

i. Kiunudadi. and S.iun <l

Saunaka. ha\ in- dividrd \\\> Sanhita

to r.ahhru, and thr nth.r

i t'mni thrinBp]

an<l MnDJakesas. Thr piinripal suhjrrt.- nj' <lit]rrriur in

<>t' thr A.tharva-Veda nn- tin- tivr kalpa>

monials: tho Nakshatra Kalpa, or ruh-s t'nr \\..i ^hipini; t h.

tlir Vaitana Kalpn, rulrs t'nr nl!

-rnerallv ; thr Sanhita Kalpa, Ornii

olfl : tin \ \ i!pa, in-

md pi.; 'inn <t' tors and th.-

^;i:iti Kalpa,

n in tli

the aliovo, lut 'hout 101 wn.

Ace

the .' iiuantii. ?h- Irarnrd in th-

iiita to his pupil (\\

to th

it in t-i h

him). N. ili. tli- ;

ioa,

i tii. n t i and others

(pu; Tin- N

thr

' \\

INTRODUCTION.

Vedas, (whose teacher's name says the commentator, are not

given). These are the teachers of the Albarvana."*

The Charanavyuha, which is believed by some to be an older

and more reliable authority, does not, however, support these

subdivisions. According to it, there were, originally, only nine

different recensions of the hymns of the Atharvans. But

neither the sakhas of the Vayu, nor those of the Charanavyuha,with one exception, are now available, ami even of the nine

schools of the latter the names are in many cases doubtful.

According to Dr. Max Muller's conjectural emendations, the

names are: 1. Paippaladas, 2. Saunakas, 3. Damodas, 4. Tot-

tayanas, 5. Jayalas, 6. Biahmapalasas, 7. Kaunakhins, 8. De-

vadarsanins, 9. Charanavidyas.

These, however, are not all borne out by the six MSS.

which I have consulted. They give

MS. with me.

IMKul.lVTi t

Professor M.i\ MulU-rpuN all th<> names in tlio plural; hut in

3 of the tre in the singular, and the

names are in the plural,

there m, art' implied; where they are in

liar only 01. <trkiog to these (liscni it may be fairly ootieia

nl become already ol>- ben th <

v v U :

illu<l>(l I, i

r tlie name of tin- Atharva \' da Sanhitn. of

nn has Ix-rii jnihlish.'d In Pn.trôr Roth and

To which of the nine receDflioDfl it lt-l.in^> I know

: -an. lit- take it to be the text of the Saunakas, but

nn no reliable authority that I am awaiv of. It <-.i uprises twen-

n K'iiplas; of whicli tin- last t v. 'id to be SUp-

plein Th- i'ollowr .r \Vhitiu-y 's sinnniar

'I'll.- At ! ikc tin- Hik.a histor-

ii. t a In

< '1 up..n

M tlin.ii'jh.'Ut. ; -li of thf hvnin>. ah.i

thrir all'",'-l antlMrship. beiDg flu-

8 nnrul

:nl tli.- )..

lnit

"

[NTRODUCTK

lion has no information of value bo give: they are with

ntions attributed to mythical personal's. Tin- îvatei

portion of them are plainly shown, both by their language ami

internal character, to lie of much later date than the general

e, intent^ of the other historic Veda, and even than its tenth

book with which they yet stand nearly connected in import

and in origin. The condition of the text also in those pas-

sages found likewise in the Rik, points as distinctly to a

more recent period as that of the other collection. This, how-

ever, would not necessarily imply that the main body of the

Atharva hymns, were not already in existence when the com-

pilation of -the Rik took place. Their character would be

ground enough for their rejection and exclusion from the

canon, until other and less scrupulous hands were found to

undertake their seperate gathering into an independent col-

lection. The nineteenth book is a kind of supplement to the

preceding ones, and is made up of matter of a like nature

which had either been left out when they were compiled, or

had been since produced. The twentieth and last book is a

liturgical selection of passages from the hymns of the Rik,

and it is not easy to see how it should have become appendedto the Atharva as a portion of its text."*

No record has any where been met with of the number

of Brahmanas which the Atharva Veda originally included. At

present the Gopatha is the only one which is accessible.

If the Atharva is thus poor in its hymnological and litur-

gical portions, it is particularly rich in Upanishads. The Rig-

Veda is represented by only two Upanishads, the Aitareya

and the Kausitaki;

the Sama by two, the Chhandogya and

the Talavakara;the White Yajush also by two, the Vriha-

darauyaka and the Vajasaneyi ;the Black Yajush, by four,

the Taittiriya, the Maitrayani, the Yajiiika,and the Setas

vatara; whereas the Atharva has no less than fifty-two affiliat-

# Journal, American Oriental Society, IV, 250.

i numht-r c! .'th.T> nt more or lees doubtful

auth'-ntieitv. Tin-H 't the >.-i-allt'd A'thrin

which 1 ha, all inii Each of

of arran_ One of them inch.

of the S .thor tin- Taittiriya,

f tin- Ulat-k Vaju-h: aii'l the thirl, \vhioh is the in.tst nio.l

iiii, the Gopichaiulana and othor works

which ai ni th^ oth.-r t\vn. The lit'tv

:iii.l- up lv OOlIBi -lillVn-iit i-hajittM-s of th

as distinct work \

fill -: rompih'd the fnllov.

il list;

1. Oarhha.

ma,

V Kdiuri

Ohnlika

7 i'

j I

1-J Nil.-iru.:

i\ indii.

luavindu.

iiidu

17 lu

j-s

I't

L1

1K

81 A'tinan.

11. M-ih.-i.

Kathavalii

:u ma

V'rihaiii, .

.

lirudra

H i

k -liv.-.lxa

14

;

I'M,. i, i

^7

18

1 \ 1 1 [fi

'Mil 1 1

10 INTHOhl i I;

33, 35, 30, 45, and 51, and supplies tlicir places by Brahma -

\ idya, Samanya, Shatchakra, Gopala-ta'pani, Vasudeva, Gopi-

chand&na, A'tmabodhn, Ganapati, Krishna, Atharvavcda, and

a second Maha, following in this respect the modern MS of

the text.

It should be noticed, however, that, strictly speaking, the

Upanishads cannot be called integral parts of the Vedas,

for they have generally been placed in opposition to those

works. Thus Jaimini, in the Purva Mimafisa, defines the

Vedas to be "\vorks intended to promote ceremonial ob-

servances;

those which do not promote them are not

Vedas."* Prabhakara, in the same way, says,"there is

no part of the Vedas which is purely descriptive, and which

does not induce, restrain, enjoin, or prohibit actions."f In the

Mundaka Upanishad the Vedas are condemned as teaching

"secondary knowledge" (Apara vidya"), which is to be re-

jected in favor of the teaching of the Upanishads."* Narada,in the Chhandogya Upanihsad, appears before Sanatkumara,and says that he has studied the Rig, the Yajush, the Smaand the Atharva Vedas, and other subjects, but that they havenot sufficed to give him true knowledge, and he accordinglyseeks instruction in the Upanishads.|| Kapila holds the Vcdicor revealed means of attaining salvation to be as ineffectual

as the temporal onelT; and Isvaralcrishna, working in this

light, condemns the Vedas as worthless, because the rewards

attainable by them are transient.^ The Gopatha Bra-

hamana, likewise, makes the Upanishads stand apart fromthe Vedas (1,21). Seeing, further, that the so-called A'tharva-

|| Chhandogya U. p. 116.

11 ^f^^wtH^-' I

INTRODUCTION. 1 1

is do not oo of any extant Brahmana

or A'ranyaka of the Athan they may \

ably be i indrpemlaut of that Veda. It

theless, be borne in mind that some of tli

<f ti from a very early period, ami Mann.

a and other hi<^li authority's have reeo^ni>ed t!

right to be th<>u .-, hole of

the'

-ithority >n tltcii antln-nti-

M s.-rij.rur- Kofit oi theological in

lal loaiiin a.sos, toj-

A- ileviniti.-s of tlio Hindn panthcun. lût alto^'tm-i

miscellamM>ns a chaiad

with a.-li nth.-r. BO dissimilar in lan^ 1 ^nd snhj

that they cannot he takni tn he the pixulnetions of one ;>

miK ;

MI,,- author. For brief a.V"iints of tl Qtfl

f tli.-^c, 1 mu>t refer the r. -ad n- to my" Not

I and to th' Irani. 'd on ,,f I

1

the I ,),!',*}' ,s7 ///-'

.-liable b : with in l)i:r

1

livid. -d into tWO paita j

th. G

rompri-iii- tiv rhaj- -nd

Th.- Ohapi of nne.|ii:kl

:

,nd th.

'101 u i:>

4 1- of t In 1

(io| it ha i - '-innl ir to I ha t ot 1 1,

;id invo 1

: l.iit|

?h-

;on to il.

liin- likr rli'iran

the irorl i-m

Wit.li the exception of a few quotations from the

hymns of the Rig Veda, and several anustubh slokas, the workis throughout in prose, resembling in this respect the Aitareyamore closely than the Brfhmanas of the Yajush and the Sama.This resemblance is also observable in its subject. Nothing is

treated of in it in full or in all its detail. The reader is pre-sumed to be familiar with the rituals of the Vedas, and has onlyparticular topics brought to his notice which serve to elluci-

date some obscure point, or is worthy of being known as

important; and even these are discussed in such a disjointed,

fragmentary, abrupt way, that they entirely fail to be, to us at

least, in any way interesting. Myths, legends and parablesconstitute the staple of the work

; but they are short, inconse-

quential and pointless. They are intended to explain the

origin, nature and fruits of particular ceremonies; but, being

most inartistically set forth, fail to attract attention. Thecase may have been different before, but certain it is that theyhave ceased to interest the people of this country since the last

two thousand years.

The work opens with the creation of the world, to whichthe bulk of the first chapter is devoted. As the subjecthas been treated in it with greater detail than in any other

Veda, and is of some interest, I shall attempt to give a para-

phrase of it here with the omission only of such eulogistic and

explanatory passages as break the thread of the narrative." Om ! Verily, Brahma alone by itself only existed at first.

It willed.'

I alone exist as the highly adorable.* Ho ! I mustcreate from myself a second Deva like unto me.' It worked,

upon, it well warmed, it fully heated its self. On the forehead

of this working, well-warmed and fully heated (being) per-

spiration broke forth. Well pleased tltcrcby, it said,"

I, the

highly adorable, know well all that should be known."

The rendering above given is doubtful.

13

li

U.ly ol 'ik-

l him.

,.ill .support all :u

: ; \}\- tli.-.M-

f he lookol l.wii. aii<l in

I

:i-l ilr.pp i into tin- H-

upon v. \\ai rn-'.l ami tully ih.>

ireU-waimod an.l fully ht-ati-.i \\,

into tu that which

gross, G ine, nnp>tah!.-. nnp.-i >n.|

with ;

k !

i-l fully I

by what

having

!|.l

H til.-

'

II.

r

n

!

In ;

'iMld t !

INTRODUCTION.

Atharvan is called by that name. Verily, of that venerable

sage (rishi) Atharvan, the whole body with its members downto the smallest hair and the vital airs, was like that of

Brahma. To him, Atharvan, said Brahma;

"Having created

the beings of Prajapati protect them." And because hesaid, Pmjdpatek prajz srishtvd pdlayasva, therefore Prajapaticame into beinr, and became the lord of creation. Atharvan

verily is that Prajapati." He (Brahma) worked upon, and well warmed, and fully hea-

ted that sage Atharvan. Out of that wrought, well-warmed and

fully heated Atharvaii he formed ten Atharvana sages ; oneof one richa, one of two richas, one of three, one of four,one of five, one of six, one of seven, one of eight, one of nine,and one of ten richas. Those Atharvana rishis, he worked

upon, and well warmed and fully heated, and therefrom ten

A'tharvana rishis proceeded, the eleventh, twelveth, thirteenth,

fourteenth, fifteenth, sixteenth, seventeenth, eighteenth, nine-

teenth, and twentieth." He worked upon, well warmed, and fully heated those

A'tharvana as well as the Atharvana rishis, and whatever

'mantras he beheld in those wrought, well-warmed and fully

heated rishis, the same became the Atharvana Veda. Heworked upon, and well warmed, and fully heated the

A'tharvana Veda, aud from it issued forth the mind-like

syllable Om." He again worked upon, well warmed and fully heated his

self. From his self he created the three regions earth, ether

and heaven. He verily produced the earth from his feet, the

ether from his belly, and the heaven from his head. Heworked upon, well warmed and fully heated the three regions,

and therefrom created the three gods Agni, (fire,) Vayu, fair,}

and A'ditya (sun). He verily made Agni out of the earth,

Vayu out of the ether, and A'ditya out of heaven. He worked

upon, well warmed and fully heated the three gods, and there-

from produced the three Vedas, Rig, Yajush aud Sama;the

u

i from A.irui, tli Yajur \Yd:i from Va'vu. and ih.- 9

ma Veda from B -rk'd upon, and wett wanned

ami fully li- and then-front produced the

o great Vyahnt is /,A>///, /*//'/<,,-' <l< : tlio first from the

RigVeda.th i. anil the third from

"Tin* water which cncirHiiifj the mod) tin-

H,.\\. -uth. tli -rth,

ami it Hnw. ,lltl

/., ocean. It was frightened, and .said,"Lord, \\c install

as our king." And 1 -?irin-lin>u-(crifrti] it remained,

V:irana pnuhu-ed from it, and since Varana

I it, therefore is it indirectly called Varuna, for verily

1 of indirect, and inimical to direct, allusi

H.-.Varun.-i. >. nerated (ar,nicj/ ,/<if<t^ from the ocean;he hecame

!iy:, an. i Murhya was l..rn of him therefore is he

d mdin-ctly Mrit\ lily the . tond of indr

nnd inimical to direct, allusioi-. M- BmblM work.-.l upon,

wpll \varnv-.l and fully herit.-d that Varuna alias Miityu. and

all tin- iii'-n'

!K' 1'odv of that wrought, wrll-warm-

id fully Mrityu fluids \ udi'd ; these for:

rasa), and tlmsi- fluids ,f his hody

-ily the i;ods are fund of

H Hi :

:

:'M , Corked uj...u. \\vll \\ .nd fully Ih -.-

that fr..m].r...-e,

,1,-d tli,- VIM

H worked upon well warmed and fullyh.

I ith f.-nned the t.-n

hree, t"': 1 '

'

kc<l ,,,) f,,||y 1, rated t- (-. > and

iiui \vh itrv.'i niaiit ra- he;

! in

th.-m t;

MJM-:

and theiefrom j.ro.\.

16 INTRODUCTION.

*'It, the A' no irasaVeda, remained above, leavitag these regions,

therefore the render of the A'ngirasa remains above." He (Brahtna), looked towards the sides, the east, the south,

the west, the north, above and below, and worked upon and

well warmed and fully heated them;and therefrom prepared

the five Vedas, Sarpa Veda, Pisacha Veda, Asura Veda, Itihasa

Veda, and Purana Veda. From the east side he formed the Sarpa

Veda, or the science of serpents ;from the south the Pisacha

Veda, on the science of hobgoblins ;from the west the Asura

Veda, or the science of giants ;from the north the Itih asa

Veda, or the science of history ;and from above and below the

Purana Veda, or the science of ancient legends. He worked up-

on, and well warmed and fully heated the five Vedas, and there-

from formed the five great Vyahritis, Vridhat, Karat, Guhan,Mahat and Tat

; Vridhat from the Sarpa Veda, Karat from the

Pisacha Veda, Guhan from the Asura Veda, Mahat from the

Itihasa Veda, and Tat from the Pura'na Veda." He looked forwards and backwards, and worked up^n and

well warmed and fully heated them, and formed therefrom the

preeminent syllable Sam.11 He again worked upon, and well warmed and fully heated

himself, and from his mind produced the moon, from his nails

the stars, from the hairs of his body herbs and trees, and from

his minor vital airs the other numerous objects.*" He again worked upon, and well warmed and fully heated

himself; he beheld the threefold seven-stringed and twenty-onc-membered sacrifice (Yajwa). Thereof this Rig Veda verse maybe quoted :

"Agni formed the threefold and seven-stringed sa-

* The word used is " clevan" gods, but seeing that in the RigVeda even pestles and mortars and leather strainers are named

devas, the word, it may be presumed, is here used in the sense merelyof created objects, and not of devine beings especially. The use of

the word anydn" others" as opposed to herbs and trees can suggest

no other meaning.

ROD! cn . i;

ipplein, i: tka ma\ :U.

|ell-

11 i it ; h with it. In tliaf

1 \ svii as Adlr. ^>irya

Uraliiiiii, ParyvaiiY.

herhs and ! the Adhvaryu Yi6vedevaa

I the At

having completed the

lice, tiiii .Itiii-' nblatorv IJUU-M-

ni.i! immortal creation hce(ll.-.' Verily tl

'].<! tli<- li-a [QTS o( sMii&te aadaJi-praaarpcd

i'lajapati, pleiitii'ul tees shoul.l l)e award.- 1 ;

\vlio liav.- n..' 1 Brahn: and

..,iniinur i' ia^ ane verily enemies of the :ihe

the sarritire injure tin- inst it ut.r tin-rout': th- .

tlio iii-tiiutnr iiijiir.- tin- lilt vijas ; t ! tli.>

llljlllV til,' ,

ml c.ittlf ; the nil-lilies nf \i\^ (liil<li\'ii

aii.l itiit-u- in this world and in heaven;

i injure halt' the res. .me.

they only areoniplish halt a saeriti

II iviug thus i the in

ihe the ereatinn

Ont [t says,wBrahfl

(hin;J, thu- Cl

^vllahle

dl Dei

\\ln-th.-i

I i ..-Id the >\ liable

nreeinin

1UK >;:

llllH, tii' Hie

i all

INTKOIM ri'ION.

ions, nil Devas, all Vedas, all sacrifices, all words, all fruit ioi?,

the whole creation fixed and moving." From its first letter was produced heaven

; and from it*

second letter vigor and the luminaries,

" From its first vocalic instant were produced the earth, fire,

herbs, trees, the Rig Veda, the mystic sellable (Vyjlu-i //') him,

the Gayatri metre, the threefold stoma, the eastern side, the

spring season, the instrument of speech tongue, and the powerof taste.

" From its second vocalic instant were produced ether, air,

the Yajur Veda, the mystic syllable bkuva, the traistubha

metre, the fifteen-fold stoma, the western side, the summer

season, the organs of breath the nostrils, and the power of

smelling." From its third vocalic instant were produced the heaven, the

sun, the Sama Veda, the mystic syllable svah, the jagati metrr,

the seventeen-fold stoma, the northern side, the rainy season,

the seats of light, eyes, and the power of vision.

<l From its consonantal instant b were produced the wat ,

the moon, the Atharva Veda, the stars, the circumflex Cm its

l\fe,janat, the Angirasas, the anustubh metre, the twenty-one-

fold stoma, the southern side, the autumn season, the seat of

knowledge mind, and the power of knowing.

"From its consonantal instant m were produced the Itiliasa

Parana, speech, metrical language, ndrasansi, the Upamshads,

the commanding syllables Vridkat, Karat, Guhan, Makat, Tat,

and Sam, the great Vyahriti Om, harmony of many corded instru-

ments, voice, dancing, singing, music, the Cbaitraratha Devas,

lightning, light, the vrihati metre, the thirty-three-fold stoma, the

upper and lower sides, the cold and <lowy seasons, the organs of

hearing ears, and the power of audition."*

4Tliough the syllable is said to comprehend four instants, yet three

vocalic and t\\o consonantal instants are here recounted; probably the

last two are counted as one.

ivi 1

A legend now follows in \\hi<-h

over> :>\ startii l>v Om, to

xJilJ-

Rika's of the first chni- 8 praise

ivation and of -us in tli

ent Yrda-. ami its j>laoe in tin- Cavani. tlu> in ai-iu^ t.J \\\

length.

The account given of the ('

-with in tli.' Vedas, and will perhap to many aa

containing tlie nM-t ideas of tlio 1-

account n in the form of a nan

follows :

i of tho ia<v of Mitru' '

iâ-

vell versed in tli

kghim : in the duties of P>rahm;u'harya> 8:t

II iw if liatever exists in this Oral

"A desciple of M heariDj

10 our guest

:k< ill of ynr learning.*"'

\\ .;n-ln-i

IIreplied the pupil

a 'I youth, t

i who has com.- t ng.

"The pupil oi II

kn<>

I I(.\.

youth, to Gltoa ol the race of Mitra, and address him. sayinginstruct me, sir, and explain tome the Savitn, (/, c. the (i.-iva-

tri,) of twenty-four syllables and twelve couples, of which Bl,

van--ii\is-is arc tlie eyes, and in which all this creation suh>

Should that Brahmachari tutor, fair youth, happen not to know

it, and to ask a Bramachari pupil (like you) to explain the S.-i-

vitri, to him, then tell him,'as you said to Maudgalya, so are

you ill-instructed, since questioned by me you have given no

answer. You shall have to submit to privations for a year.'" The pupil repaired to where the other (Glava) was, and

asked the question (which his tutor had suggested to him)." He (Glava) gave him no reply. Thereupon the pupil said,

'

as you said to Maudgulya, so are you ill-instructed, since

questioned by me you have given no answer. You shall have

to submit to privations for a year,'"He, Maitreya, to his own pupils, said

;

'

forsaking me, repair

as you list, to your homes. I said of Maudgalya that he

was ill-instructed, and yet have failed to answer the question

put to me by him;I shall therefore go and pacify him.'

" On the fallowing morning Maitreya, taking a handful of

crificial wood (in token of submission) went to Maudgalya and

said, 'Sir, I am Maitreya.'' Wherefore are you come ?' (enquired Maudgalya.)'

I have (said Maitreya) called you ill-instructed, and yet

have failed to answer the question put by you, I have therefore

come to pacify you.'" He (Maudgalya) said

;

'

it is said that you have committed

every sin by coming here in a conveyance. I give you this

auspicious car of mine (instruction) ; go away in it.'

s< The other said,' what you say is neither ungenerous nor

unkind, and for it have I come to you.' Then approaching him

(nearer) enquired,'

Sir, to whom do wise men allude by (the

phrase)"the adorable glory of the god Savita"? arid advise me as

to what they mean by dhiya (intellect) ; and, should you know

i'.rnu-h which the sun in

')."*

'I';

id I Mid

'hli;iinl;> nirtres) mv the preeminei I

-MM ; and tin' ^1 ry //// 'i /;/'/, <!' that ^-"l is alim

Ikiya means dut'

by which the SUM u.

'

II iva HMjUfStrd liii;

iu) au.l \vh;ii

; ^" tin- MiinJ(mrt/<

speech the Savitri. \\ iniinl. v.-rily th- i

h, and \vhTt'V.T tlu'iv is speech, tln-r niiii 1 ; thu>

' are two sources and one coupl . 'I'll'1 fe

;i. and llu- earth, tii- S;ivitri;wln-ivvcr th-

alwa'

:i, and \\ i there ai'., i th :

and one coupl^. Vayu:id '-th'-r, tin- S.-iviiri ; wliere\

id wherever tlicr

v, and \\

thus th ' the

.nd the

.11 : thin'

i'h'

COefl :nnl OD6

and uli '"also 18

Thosr ! {}l ''

itrf,

L!2 INTRODUCTION.

(abbhra)isS&vit&, and rain (vardui) theSavitii;wherever there

is cloml tin-re is rain, and where there is rain, there is cloud;

thus there are two sources and one couple. The lightning

(c'tdywt) is Savita, and the thunder (stanayitnu), the Savitri ;

wherever there is lightning there is thunder, and where theio is

thunder there also is lightning ;thus there are two sources and

one couple. Life (prdna) is Savita, and food (anna), the Savitri;

wherever there is life there is food, and where there is food there

also is life;thus there are two sources and one couple. The

Vedas are Savita, and the metres (ckhandas), the Savitri;wher-

ever there are Vedas, there are metres, and where there are

metres, there also are the Vedas;thus there are two sources

and one couple. Sacrifice ( Yajfta) is Savita, and fee (dakshinA),

the Savitri; wherever there is sacrifice there is fee, and where

there is fee there also is sacrifice; thus there are two sources and

one couple. These verily are the twelve couples/"Verily Brahma beheld this recepacle, the adorable prosperi-

ty, (the Savitri alias Gayatri). Meditate on it. If it be religi-

ously held, (vrate), it abides1* in truth. He, Savita, bavin*

created Brahmanas from the Savitri, held it within him, hence

the first foot of the Savitri is savitur varenyam the preeminient

portion of Savita, (a play upon the word vrata, religiously

held and thence varenyam the preeminent.) By the earth is

upheld the Rig hymns ; by the Rig hymns, Agni ; by Agni,

prosperity (sri, here intended for Savitri) ; by prosperity, woman ;

by woman, a couple ; by a couple, man ; by man, work; by work,

religious austerity ; by religious austerity, truth; by truth,

Brahma, by Brahma, Brahmana; by Brahmana, devotion; bydevotion are Brdhmanas bepraised, made voidless, and un-

broken. His thread (lineage) remains unbroken, and the

abode of his life remains undisturbed who knows this the first

foot of the Savitri, or knowing explains it.

The verb is in the past tense.

i.\Ti;.'ii .1 1 -j:

IV of th

)is tin- seounl toot of tho Savitri. By ether U the

-h upheld ; by i 5 -i

; ly th.- Vavu, cloud;

by tii-- eloud, rain: by the rain. h.-rbs and : and

: by work, austirit v ; bv austirity,

truth; by truth, Brahma ; byjli '.iliina. Urahmana ; lv I Jndunana,

: liy devotion is Brahmana b

and unbroken. H;> thread T imainaunbrokon, and the

ahodc of his life ivniains undisturln' 1, 'who knows this tho

i 1 foot of the Savitri, or knowing .-xplains it.

II" who irradiates our understanding/ (<!ltii/tt ;/<> nah /'/''-

'.; is the third foot of the Savitri. By the sky is the

i upheld; by tin.' S.-ima, A'ditya ; l>y A'ditya, li^ln ;

l>y the liijht, rain ; l>y the rain, h.-r'o- and trees; liv the herbs

and trees, animals ; l>y the animals, work ; by work, austerity ;

;ty. truth; by truth, Urainn i ; by Bra'nni, Urali mat; a ;

in : by devotion is the J>iahmana

and imhrokeu. His Im-M^v remains

unbi >f his life n-niaius umii-turlied,

be third :

!]', or knou in-

plain

i.us knows this^ is, ,f a truth,

I quired, digested and well un<; r>\ Urabn,

tlie ether acMjuii-. ud well understood. Uv iiu- tin-l-

and well und'-rstood. II v \' ,-i\ u

juir-'d.-i .ml well understood. lly li^ht is

L H\ water is earth

a quii: rth ia i

fjiiii'i-d.'! ad well mid*

and well mi : Hy lif-- Ifl mill i a'-|iiiie.l. di

id w.-ll i '-h aoquii

and . By speech an- ;

;

'

v

~ 1 IMKoDl CTION,

elfin si! s ar, 1 sit nut i1

i in this order, and ihereof is sacrifice (ho

highest

"Those \v1ioknow the above think that they kn<nv it .rightly);

but in reality they know it not. Sacrifice is. established <>u

the Vedas;the Vedas arc established on speech; speech

is established on the mind; tin mind is established on life;

life is established on food;

food is established on. the earth;

the earth is established on water; water is established on

light; light is established on wiiid; the wind is established on

ether; the ether is established on Brahma; Brahma is esta-

blished on Bralnnanas acquainted with Brahma. Verily he

as conscient of Brahmi who knows this. He achieves meri-

torious acts, and sweet odours, he destroys all sins, and enjoys

endless grace, who knows this;

as also he, who knowing

this, adores the Upanishad which has the Savitri, the mother

of the Vedas, for its subject."

This interpretation differs from what is generally received

by later authors, inasmuch as it seperates the epithet varenyafrom bliarga, and makes the two distinct. This, however, is

more apparent than real, for it is merely allegorical, and does

not alter the sense. Otherwise it is on all fours with the

belief of the Hindus that the object adored is Brahma or the

universal soul, and therefore also of the sun, and not the

sun itself as represented by its rays. As the interpretation is

the oldest we possess, and was given within a short time

after the Gayatri had been composed, this fact is worthy of

note, particularly as it is at variance with the version given

~by some European orientalists, notably by the late Professor

Wilson, which makes the sun itself to be the object of wor-

ship. It is of course impossible to say what the author of the

Gayatri himself had in view, but his Indian commentators,

both ancient and modern, are at one in believing that he rose

from nature up to nature's God, and adored that sublime lumi-

nary which is visible only to the eye of reason, and not the

planet we daily see in its course.

i\ I l;i i|i CTI< 21

with a kaij'lik.i on the importai

or wash i n _ 'lum-nei?

!\ .

Ti I chapter d the

duties appro1 llralm; i in-

dispassion, m>-ndieity, chastity d< motion to tin- tutor,

mil fixing the tinn- to !) ieVOt^d to

rom twehre t t\\Mty-tur years,

much the same as tlwse ,L;ivni in the Grihy;i

! for no remark. A !>-.'iu) follows in which

._je of th- nanio ,.t Kahandhi, >on ct' Kal;ni'lha, :MI A'tliar-

;

:

>hi, 18 described afl an int.-lli^pnt li>putant. a kn

of the M nil srlt-surficient to a degree.

II with the pi'

tlie jjroat king Yan-

MI 1 questiona tl-c-Mi about the duti-

ttd the pini -ul ii- knowlr : them.

i-rict' and ii 8 ral other legends

rilio the various retjuij-finents of E

Of tli'-s-? Ini-'t aeeounts will he found in the table of omt

i ,ned

d.lish tli. preeminence ( ih- .\iliar the

othei

pens with an injunction that tl.

-ts at a sacrifice should know the tour Veda-, andti

with tin :i the Ki._r, ^'a|ll>ll, and Saina,

is, I. il with Miimlier of feet than four, or

a man with on with our wherl. incapable

u h.- p in o;

nd tli.-n fol-

;V the )j ..

I the l.,.dv I why

why th-- le.rh

I)

i:NTRODUCTION,

in .' and why and how other organs of the body per-

form their functions? and they are explained by referei

to various parts of the Darsapauniamasa sacrifice ;

also regarding certain accidents to the sacrificial fire and

their expiations. Passing over two other short K^vini-

of little importance, we come to a set of rules regarding

the distribution of the sacrificed cow among the different

persons engaged in the sacrifice. According to them the Pras-

tata is to receive the two jaws along with the tongue ;the

Pratiharta, the neck and the hump ;the Udgata, the eagle-

like wings or briskets; the Adhvaryu, the right side chine with

the shoulder;the Upagata, the left chine

;the Pratiprasthata,

the left side shoulder;the Brahma and the wife of the Ra-

thya,$5 the right rump ;the Brahmanachchhaiisi, the right hip

lower down the round;the Pota, the thigh (leg-f) ;

the Hota, the

left rump; the Maitravaruna, the left round;the Achchhavaka,

the left leg; the -Neshta, the right arm, (clod) ;the Sadasya, tin-

left clod;the master of the house, the sirloin and some part of

the abdomen (flank? sada and anuka) ;his wife, the loin, or the

pelvic region, which she is to bestow on a Brahm an;the Agni-

dhra, the stomach (vanishtii), the heart, the kidneys, and the

right fore-leg (vahu) ;the A'treya, the left leg ;

the household^ v

who ordains the sacrifice,! the two right feet;

the wife of the

householder who ordains the sacrifice, the two left feet; and

both of them in common the upper lip ;the Gravastut,

three bones of the neck, (vertebraj,) and the manirjah (whatever

l The passage is evidently corrupt,

and I am doubtful of its import. The meaning above given is a

mere guess.

fI cannot make out the distinction be tween the avarasaktha "hip

lower down" and thcurw "thigh." I suspect the last to mean the

leg.

J U^^?ri <TCÎ' I I do not know the difference between this

person and the householder who gets the sirloin.

be) ;the man wl

ilt' of the perineum ;th- hvarya, i

>ubralinianva, the head : the man who Invitefl people to a

Somasae e hide. 'I together make a total ofthL

. Dire impr IN liurl

lor of division. Thechapt

to a close with some subsidiary rules regard in _:

tion /. c. the formal en^M^-nn-iit of priests at a a

Tho iourth chapter continues the suhj.vt of initiation,

giving directions as to the order in which '

d, ami the several assistants who are to offi-

under the chief priest?. Some of the principal CITIMIMI:

and ' who preside over them are then naim-.l, and the

thfl perfornvince of those ccrcmoni,

in detail. The Latter half of the chapter is devoi

ivstic connect ion <!' the year with ccrenmn

Th kan.likas of the fifth chapter contiune the

subject of relation oi ^ to the y ! sum it upwith an in which tl. |,,,_

i-^, and it i\ memb. i by the d

D the preceding kandik.i>. Th-- sexmth

which :

then Porvlhuti,

n,un.[>a, the

-linbandha. th.-n

I niedha,

dha, ti

shin;i. !Hi which Pi

This passage iu the ori-inul tr\t

BLODTK l [i

fruition by tlio ceremony of Sahasnulakshina (one involv-

ing a fee of a thousand heads of cattle). Passing over

some unimportant paragraphs we come to the twenty-third,

which gives some details about the classification and particu-

lar times of sacrifices. All ceremonies are devidcd into ii

classes;

1st including all those in which the cooking of rice or

frumenty is the most important element, hence called

Pdkayajna* ;2nd those in which the offering of clarified

butter is the most important Haviryajna, ;and 3rd those in

which the Soma beverage holds the most prominent place,

Somya or Somayajna. Each of them includes 7 different

kinds of sacrifices. Thus

Class, I. Pdkayajna, comprising, 1, S.iyam homa; 2, Pra-

tar homa; 3, nine kinds of Sthalipaka ; 4, Bali

; 5, Pitriyajna ;

6, Ishtakah; 7, Pasu.

Class, II. Haviryajna, comprising, 1, Agnyadheya, 2, Agni-

hotra; 3, Paurnamasi; 4, A'mavasya or Darsa; 5, the nine

Ishtis; 6, the four Chaturmasyas ; 7, Pasubandha.

Class. III. Somayajna, comprising, 1, Agnishtoma; 2,

Atyagnishtoma ; 3, Ukthya ; 4, Shodasiman; 5, Vajapcya ; 6,

Atiratra ; 7, A'ptoryama.

The last two kandikas of the chapter arc devoted to the

creation and requirements of ceremonies, and the uses of the

different Vedas in the performance thereof.

Although the cooking of rice is a sine qua non in these ceremo-

nies, yet some authors are of opinion that palm, here does not mean

cooking." It signifies, according to Indian authorities," saysMax Mul-

ler" either small or yood. That pdka is used in the first sense ap-

'

pears from such expressions as yo mat pAkatarah, "he who is smaller

than we." But the more likely meaning is good or excellent or per-

fect ;because ,as th<; commentators remark, these ceremonies impart

to every man that peculear fitness without which he would be exclud-

ed from the sacrifices, and from all the benefits of his religion."

Ancient tianskril Literature, 203.

I VI i

The contents of the Second B> altory,

Mi<-oii-.'.|Urntial ami t'ra-vm. ntary than those ot' tin- fir>t. No

Mil.j k-n up iian

I with ivt : douht

onlv. T'n.' author of tin- woi ', . ith the assumption that

til.' .'.ith tin- sill

tion only with reference to some :'- M r.

Tlie ]><n.k MJM-IIS with a liriTti>n t- tin

hay from tin- >rat of tin- Brahma, and <>n ;

the lJrahn:i'> r.-mainin^ silent wlu-u tilling the sarrifirial

/. and of the alt' >und-d hy a

of cloth namrd /"'/''////. Tlu-u follnv. in-

for the praise of Brahm& as the nmst importantm. nibcr of the ' 'atV. It is said that IVajapati a

perform (.' tiee without awarding to lindra hi-

. lludra wislii-d that >iii

.imiiv it >hoiiM 11. .t yield th-- dcsin-d n-turn. and

rdin^ly, it, rut otl' , troni it.

It wa>

held it than his -

\ill-d"the lilii 1 1

it not. It \. uho t.x.k it, hut his

:piin wciv in i to put

len-handi

Th- nl.l.-ition l.ut

is c.-dh-.l th

it, and . 1 : lh- <

had hi> 1-

It wa-

30 INTRODUCTION,

gend. though pointless and uninteresting, is ot importanceas containing the germ on \vhich the Pauranic tale of

Daksha's great sacrifice has been elaborated. According

to the popular version, which is founded on that of the

Bhagavata Purana, once on a time Daksha, the mind-

born son of Brahma, happened to be present at a Visvas-

rig sacrifice celebrated by his father, and, on the arrival of

Siva there, was wanting in courtesy to him. A quarrel

thereupon broke out between the two, and culminated in a

curse from Daksha, who ordained that thenceforward Siva

should not be allowed a share at a sacrifice. Subsequently

Daksha himself celebrated a grand sacrifice such as creation

had never before beheld, resplendant with all that unlimited

wealth and divine command could bring together. To it

assembled all the gods, with their wives, all the Rishis, and

nymphs, and Pitris and Gandharvas from the farthest parts of

the world, and the only persons designedly excluded were Umaand her lord Siva. Uma, seated in her blissful mansion on

the crest of the Kailasa mountain, beheld the crowds that

were moving towards her father's house, and soon heard of the

rejoicings that were going on to which she had been purposely

excluded." Wroth of heart was Uma

;

" To her lord she spake :

" ' Why dost thou, the mighty," ' Of no rite partake ?

" '

Straight I speed to Daksha" Such a sight to see :

"If he be my father,

" He must welcome thee."

But her lord could not be prevailed upon to go to a feast

to which he had not been invited, and so she started alone.

Mounting her favorite bull, and followed by a wild band of her

lord's spritely attendants, she hurried through space, and in a

INTUuhl 01 i

twinklii 1 ini.Ut the iê-dlv company \\!I<MI

an. I jty and merriment were at their height in the

of her lather

tther mint-'

\V..ik hath wnndriMis \ irtn.-,

Wherr Mich aitls

u, to,., daii-l

Sine.; tlmii

Hut thy iVcn/icd husl.aiid

other >hiiu.';

( >t th

II.' win. walks in darku

lit ,

ll' \\llO luT.i> \villl dcllK.n-,

Slums each kind! .

him \vaiid-r nai,

Id.

I'

Id.

aoDi * i [<

llodv smeared with ashes,

Skulls in necklace tied ?

" Thou to love this monster;

Thou to plead his part !

Know tin 1 moon and Gangji

Share that faithless heart.

"Vainly art tliou vying

With thy rivals' charms :

Are not coils of serpents

Softer than thine arms ?"*

These would be bitter words to any faithful wife to heat

said of her lord; to CJma, who was the pattern of her sex,

and the most devoted of wives, enjoying on that account the

proud title of Sati par exellence, they proved the most poignant,

touching her to the very core of her heart. In a mighty cry

of angnisli she upbraided her father, and, dilating on the merits

of her husband and the injustice that had been done him, ended

by declaring that she would no longer retain a body which she

owed to so wicked a father. Anon she became speechless with

overwhelming wrath, took her seat at the northern side of

the altar which by law belonged to her lord, and, covering

herself with the hem of her cloth, gave up her life in a fit

of profound meditation. Awe-struck and dumb the companybeheld the tragedy, without being able to make any attempt

for her rescue. Her attendants now rushed forwards;but

Bhrigu, the chief priest, in an instant poured an obla-

tion on the fire, and brought forth from the flames n

mighty host of frightful Ribhus who soon compelled them

^- Waterfield's I n,<l.i.n, Jkdlads and Poems* The Bhagavata makes

Daksha utter these reproaches when he meets Siva at the festal hall

of his father, but the popular version brings them to this place.

to run away. \\

to h riti- tl.ii!p pore of lu>

body

of hairfrom his h< nmofai lous

with a : Tlii> app i tli

1 '

'-sha, accompanied l>y a nuin. >

of fiends, and dealt d-

in i tal hall .

had 3 plucked out; Bin: turn: and'

nl

.I hand and foot and tnunpl.-d UJK.II. I

the foremost among the victim ,ksha lmns< If, wliose

3 lopped off, and thrown into th<* Imrning altar, wl

it was soon reduced to i La nw ni nm

itop to tli.- rapidly

'lavoc, and it Vishnu and Ilrai

,-. Then they ;dl wmt t. Siva and n,

\y supplirat. -.1 hi pivyail.'d on him'

\\hrll

h.-ln-ld

.ih revived a-am. H-

nt ,t' In and began \\ i

''lich tliivatcncd inn

'ill',', t-lt In:

* Fi

follow-

ulnrli t! wan

34 INTRODUCE I

proved etliranous, and Siva was at last induced to restore liu

killed and wounded to life and health. But Daksha's head

having been burnt, it had to be replaced by that of a goat,*

which was lying handy by the altar.

The Kcalika" Purina differs from the Bha~gavata in

the nose at Sugandha; 4, the top of the neck at Kasmira; 5, tin;

tongue at Jvalamukhi; 6, the right breast at Jalandhara; 7, tin;

heart at Vaidyanatha ; 8, the knees at Nepala; 9, the right hand

at Manasa- 10, the navel in Utkala; 11, the right cheek at

Gandaki ; 1 2, the left arm at Vahula* ;1 3, the elbow at Ujjayani ;

14, the right arm at Chattala, Chandrasekhara ; 15, the right foot at

Tripura ; 16, the left foot at Trisrota 17, the pudendum at Kamagiri

(Kamakhya) ; 18, the right great-toe at Yugadya; 19, other

right toes at Kalipitha, (Kalighat) ; 20, the fingers at Prayaga ;

21, the thighs at Jayanti; 22, the earingsat Varanasi; 23, the back

of the trunk at Kanyasrama ; 24, the right ankle at Kurukshetra -

9

25, the wrists at Manivedaka ; 26, the back of the neck at Brisaila^ 27,

the backbone at Kauchi; 28, one hip at Kalamadhavaj 29, the other

hip at Narmada ; 30, the left breast at Kamagiri j 31, the liuim

of the head at Vrindavana; 32, the upper row of teeth at Suchi ; 33r

the lower row of teeth at Panchasagara ; 34, the left talpa (shoulder

blade?) at Karatoya ; 35,the right do. at Snparvata ; 36, the left ankle, at

Vibhasha; 31", the belly at Prabhasha; 38, the upper lip at Bhairava-

parvata j 39, the chin at Jalasthala; 40, the left cheek at Godavari j

41, the right shoulder at Ratnavali-, 42, the left shoulder at Mithila ;

43, the leg bone at Nalapati ; 44, the ears at Karnata; 45, the mind

at Vakrevara j 46, the palm at Jasora ; 47, the lower lip at Attahasa ;

48, the necklace at Nandipura ; 49, tlie anklets at Lanka; 50, the toes

of the left foot at Virata 51, the right leg at Magadlia. How the-

mind and the ornaments formed parts of the body, are Tantric

mysteries which I cannot unravel. The Bhagavata has nothing

to say about this division, as,according to it, the body was consumed

by a fire which was evolved from the Devi's profound meditation.

$ Ram according to Wilson >

ythe Sanskrit word in the Bhagavata

Purana is ajn}which means both a goat and a slieep.

many important particulars, and the Va'\ u di:rei> the

u making 1*

-s of Rudra a the

nothiog to say about the substitution of a goat or rai

for that of l)ak*ha, but the myth on tin; Mibject must be of

iderable antiquity, seeing that wo have a ram

divinity among the most ancient sculp-

itting one of the eight great gods of the count i

name was variously spelt Kneph, Neph, Nef, Cn<u|

ubis, Noub, and, perhaps also, Nou f Jîlc.- Daksha

I'M sculptures as "a man with the hond of a rain/' and

t the progep'tor, Prajapati,"at least

In- is described as the "spirit oft!

face of the waters." $J>aksha, however, lad m. Idle Neph had only two

;and Sat i, the d

among the EL I mio) on

the \\ \nyhow there is a remarkable ana.

; the id I

in to a comiiioi:

.er. The >-!' the MM

nd its consequences is, however, an alle-mi. -a I

if a (jManel !>,

;

by the admi.îon of Siva uit hlu

!.n with i

The * with

36

every six months, accomplishes the offering of his own-self to

Imlra and Agni. The same offering should be made by those

who desire long life, or numerous descendants, or crowded

herds. For a prayer to Yama for long life, the offering meet is a

green parrot ;and for numerous progeny the offering to Tvask-

tra should be a mare. Then follows a legend in which the

Devas issue forth under five generals to conquer the Asuras.

Agni leads the Vashus, Soma the Kudras, Indra the Maruts,

"Varuna the A'dityas, and Vrihaspat i the Visvedevah;but they

are defeated, and at last are obliged to regain their lost ground

by a Yajna. The 13th kandika* gives an account of howVasishtha,

through having seen Indra in person, obtained certain stomas

for himself. These stomas are subsequently recited, and the

advantage of knowing them is explained. We next come to

a number of details about the appointment of the Agnidhra,

the offering of Pravit^huti, and salutations to Prajapatr,

Sadasya and other priests. The twenty-third kandika insists

upon the necessity of truthfulness on the part of the priestly

staff, giving as a reason that none can like a liar.

The first half of the third chapter is devoted to the mystic

syllables Vashat and Hin, th e advantages of repeating them

during a sacrifice, the best way in which, and the proper times

when, they should be repeated, and the various metres appro-

priate at the morning, the noon, and the evening ceremonies.

The most important legend in the third chapter refers to th

relation which the Rig Veda bears to the Sama. According to

it"kat first there existed only the E-ik and the Sama. Sa was

the name of the Rik, and Ama that of the Sama. The Rik

(feminine) said to Sama (masculine),'let us unite for the

multiplication of animated beings/' Not so

;' replied Sama ;

'

my greatness is higher than yours.' The Rik divided

herself into two, and addressed the other;but got no reply.

She divided herself into three, and again addressed him.

Thus she became three-fold, and because she became three

INTTvOTU'CTI

fold, therefore" is he (th. S used ly throe Rii. . ith

md con

.11 has many wi\vs. luit never em

rival liusli:ui'l<. I' f ft truth, the

Sa ami Ama ami beoce tin*

i got the ck. . ami ly it isp:i

1. and superiority attained. What.

born, it is pacified, (Saina; ; that which is Samaless or un-

> d i< condemend. Each of th- Kik,

me five-fold; these five parts are A ,nd

; Udgitha, tho middle;and Nidhana and Va^

the 1

The last three chapters of the Gopatha Brain at

i pally of peculiarities and details iv<.rardiii^ the morni

IHHHI, and evening rites in connexioa with the I Hi.-

I'ktha, the Kkashtakii and other minor ; l.ut they

not of sufficient importance to require fullrr ua

than what occur in th^ talle .t' COntei

In the whole ran ire of the (!<>pathai

Q6d which is calculated to tlin.u anv

en tin- : condition f India at th-

inly kiri .ana^va

i, .lanai :ml Parikshir. 01 oti

ha and ether \\ell 1. die

gages alluded to, hut unl.r circun, .-. hich atVid no in-

n;^ iheir lives. Qtioned

Km '!

lut ii nd the Yim! ;

in j.alha I

1

.

pul.lie 1 have t" express myI thai it

mdmii

38

When the work was first undertaken it was expected that

>m moi itaiy would somewhere turn up, and that it would bo

printed along with the text; but careful enquiry at Benares, and

in the Madras and the Bombay precidencies showed that nono

was extant, and a complete edition could not be accomplished*As however several excellent and correct manuscripts of the text

came to hand in course of the search, it was thought preferable

to print the text alone, rather than drop the undertaking altoge-

ther, particularly as it was supposed that the ripe scholarship

and varied knowledge of the late Pandit Harachandra Vidya-

bhushana, who had volunteered to edit the text and supply a

gloss, would stand in good stead of a commentary. The Pandit,

however, died soon after the publication of the first fasciculus,

and the MS. of his gloss was not accessible after his death;the

idea of printing a gloss had, therefore, to be abandoned, and

the writer of this note confined his labours to the preparation

of an eclectic text, with all the varoe lectiones of his codices

added in foot notes, and a free sprinkling of punctuation to

make the reading easy, the MSS. consulted having none.

The following are the MSS. which have been made use of in

preparing the text for the pres s

1st. *ff From the Bombay Government; comprising 78

folia, each 9 X 5J inches, and having 9 lines on each page.

The writing is clear, but not neat. There are marks of its

having been revised. It contains only the first half of the

work (Purvdrdha).

2nd. *a From the Benares College ^Library ;1G2 folia, each

13 X 5;5 lines on a page ; dated, Samvat 1878. A carelessly

written and unrevised MS. Like the preceding, it comprises

only the fi^st part of the work. A fragment of the first two

adhyayas of the second half without pagination accompanies

this. It has 9 lines on each page, and bears marks of having

been revised.

3rd 1 From the Library of the Asiatic Society of Bengal ;

1\!

md \olume, 11x7 in- n N 27 J I* i" tod !.-

I-

.ml not revised. ^7 S

4tli v From i

!' 'hadur (Jopala I : minkha !

1

. old. Badly In:-ly \\iir

and oorefuliy revised It con oondhalfd tin-

(kli ^ From tliu Bombay Govei^ment; 3iSt'..i;,-i, foolscap;

wiitteu i'i tlu- ohloiiL;- putlii foi.n, ;unl luuii!- 1 :> |'M,. S on

'i newly copied, but not \

:inlha complete.

7th. ai From the Bombay Government; a carefully writ in i old

MS patehed in several places, and containing the i :ha.

It compri-1 - 7-" : and ha\

,s I !n-

:he third is;lle--ille.

.

nd liaxiii-- !) li-

atnd be .m\at IT .k;i

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