Of the Jaiminfya-Brahmana: a Preliminary Study

110

■ Article ■ The Gavdmayana Portion(s) of the Jaiminfya-Brahmana: A Preliminary Study

●

Akiko Murakawa

1. The Contents of the Jaiminiya-Brahmana According to the only complete edition by Raghu Vira and Lokesh Chandra,1) the Jaiminiya-Brahmana consists of the following portions: JB 1.1-65 Agnihotra etc. JB 1.66-364 Jyotistoma (= Agnistoma etc.) JB 2.1-80 Gavamayana JB 2.81-234 Ekaha JB 2.235-333 Ahina JB 2.334-370 Sattra JB 2.371-442 Gavamayana JB 3.1-386 Dvadagdha As a Samavedic ritual text for chanter priests in the Soma sacrifices, the JB throughout deals with the Soma sacrifices of basic and variant types except for the first portion (JB 1.1-65) which treats the Agnihotra and funeral rites.2) The Dvadagaha and the Gavamayana are the two basic types of long-term Soma sacrifices (Sattras). The former lasts 12 days, and the latter a whole year. In Raghu Vira and Lokesh Chandra's edition of the JB, the Gavamayana is explained in two separate places of

村川晶子 Akiko Murakawa, Graduate Student, Kyoto University / Research Fellow of the Japan Society for the Promotion of Science. Subject: Indology. Publication: 1999, "The vyudha / avyudha / samildha Daaratra", Journal of Indian and Buddhist Studies, Vol. 48, No. 2. The Gavamayana Portion(s) of the Jaiminiya-Brahmana: A Preliminary Study 111 the second book. It is my intention to show in this paper that this arrangement, with two Gavamayana portions, is not the original one.

2. The Baroda Manuscript One of the manuscripts used by Raghu Vira and Lokesh Chandra for the second and third books of the JB,3) the Baroda manuscript, adds after the JB 2.370 the following colophon about the divisions and the numberings of the text:4)

mandbrahmanam /360/ dvadalaham /388/ mahavratam /152/5) ekrzham /153/ ahrnam /100/ satram /37/ eihatya khandam /1190// arseyam /84/ upanisat /154/ ahatya khandam /1428// ...

" Mahabrahmana" corresponds to the Agnihotra and Jyotistoma portions, and "Mahavrata", which is the name of the last but one day of the Gavamayana, means the Gavamayana. This colophon suggests that the text of this manuscript explains the Gavamayana in one place immedi- ately after the Dvadagaha. According to the valuable information on the Baroda manuscript kindly supplied by Dr. Gerhard Ehlers,6) the Baroda manuscript has 209 folios with the following contents:

fol. 1-65: Mandbrahmana - JB 1.1-364 fol. 66-133: Dvadagaha - JB 3 .1-386 fol. 134-160: Mahavrata - JB 2.371-442, 2.1-80 fol. 161-184: Ekaha - JB 2.81-234 fol. 185-202: Ahrna - JB 2.235-333 fol. 203-209: Sattra - JB 2.334-370

Therefore, not only the colophon but also the manuscript itself shows that the Dvadagaha portion comes before the single Gavamayana portion, in which the second Gavamayana portion of the present edition (JB 2.371-442) precedes the first Gavamayana portion (JB 2.1-80). This order can be seen in other texts of the jaiminrya school as well. Asko Parpola showed the whole arrangement of the Jaiminiya liturgy and texts in his paper at the Second International Vedic Workshop (Parpola 1999). According to this, both the Jaiminiya-Uttararcika and the Jaiminiya- Uhagana arrange the seimans in this order: Jyotistoma, Dvddagaha, Gavamayana, Ekaha, Ahrna, and Sattra. Therefore it is reasonable to 112 Journal of the Japanese Association for South Asian Studies, 12, 2000

suppose that the JB also describes the same rituals in this same order.

3. The Schedule of the Gavamayana Before I treat the contents of the Gavamayana portions in the JB, I will discuss the schedule of the Gavamayana7) and the Dvadagaha. It is not possible to reconstruct the exact schedule of the Gavamayana from the JB8) and the Jaiminrya-Sautasiltra,9) which mention the names of the constituent ritual days of the Gavamayana but do not specify their duration nor the number of their repetition. The Taittirrya-Samhita (7.5.1-4) describes some constituents rituals of the Gavamayana. The Kathaka-Samhita (33.5) mentions that there are only three prsthas in the Gavamayana. In the Kausrtaki-Brahmana (19.8-26.2) and the Satapatha- Brahmana (12.1.2-12.3.5) we read only the names of the ritual days as in the JB. On the other hand, the Paficavimga-Brahmana (24.20) of the Tandya, the other Samavedic school, has an enumeration of the ritual days with their duration and the number of their repetition, which is sufficient to reconstruct a yearly schedule, not in the Gavamayana section, but in the Sattra section, where there are enumerations of ritual days of various Sattras. The Layayana- r-autasiitra (4.5-7) and the Drahydyana-Srautastitra (8.1-3) describe the same schedule as that of the PB and other optional ones. The Asvalayana-Srautasatra (11.7.1-12) and the d-filthayana-Srautasatra (13.19) show the same schedule as that of the PB. The Baudhdyana-Srautasatra (16.14-15) and the Vaitana- Satra (31.7-14) have the same schedule as the Satyayana school, and the Manava-rautasatra (7.2.4.13-7.2.5) and the Katyayana-rautasatra (13.2.2-15) mention the same schedule as the Tandya school. The Varaha- SrautasUtra (3.2.3.1-32) shows two schedules, which are the same as those of the Satyayana and the Tanclya schools. The Apastamba-Srautasatra (21.15.8-21.16.21) and the Hiranyakegi- Srautasutra (16.5.18-16.6.3), however, explain the schedules of the Gavamayana of three Samavedic schools, namely, Satyayana, Tandya, and Bhallavi (leityiiyanaka, tandaka, and bhallavika in the text),10) and an option. The following chart (Table 1) shows the whole schedule of the Satyayana Gavamayana on the basis of the Apastamba-SrautasUtra.11) The one-year Gavamayana has a symmetrical form with the Visuvat day in the middle of the year. It starts with the Prayaniya-atiratra and The Gavamayana Portion(s) of the Jaiminfya-Brahmana: A Preliminary Study 113

Table 1 The Gavdmayana of the Satyayana School - Duration One Year (361 days)

the Caturvimga-drambhanrya. Then a set of four Abhiplava-sadahas and one Prsthya-sadaha is repeated five times. Then follow three Abhiplava- sadahas and one Prsthya-sadaha. The Abhijit and three Svarasamans are performed before the Visuvat, and three reversed (avrtta-12)) Svarasamans (the third, the second, and the first Svarasaman day) and the Visvajit after the Visuvat. Then a set of one reversed Prsthya-sadaha and four reversed Abhiplava-sadahas is repeated five times. Then follow two Abhiplava-sadahas, the Ayustoma, the Gostoma, and the Daaratra. Fi- 114 Journal of the Japanese Association for South Asian Studies, 12, 2000 nally it ends with the Mahavrata13) and the Udayaniya-atiraTtra. The Tandya and the Bhallavi Gavamayanas have some differences from the above- mentioned.Satyayana schedule.14) The Dagaratra is performed not only in the Gavamayana but also in the Dvadaadha as its main part. The Dvadagaha, the shortest basic type of Sattra, has the following simple schedule (Table 2) (cf. e.g. [Hillebrandt 1897: 155f]):

Table 2 Dvadagdha-Duration 12 Days

4. The Gavamayana Portions of the JB 4.1 The First Gavamayana Portion: The Prsthya-Sadaha and the Six Prsthas GB 2.1-4) The first Gavamayana portion (JB 2.1-80) begins with prsthas of the Prsthya-sadaha which consists of six days. In the Jyotistoma, the most basic Soma ritual, the first prstha laud (stotra), which is the second laud in the midday Soma-pressing service (miahyandina-savana) has the option of two samans: rathantara or brhat.15)But in the Prsthya-sadaha performed twelve times nearly every month in the Gavamayana (see Table 1), the prstha laud changes its seiman day by day as follows: 1. rathantara, 2. brhat, 3. vairiipa, 4. vairaja, 5. iiikvara, 6. raivata. These six, called prsthas, are the subject of the opening part of the first Gavamayana portion. The first passage takes up the prsthas, rather abruptly, and identifies them with the voice (vac-) which transforms itself into six specific voices rathantara etc. day by day. The six voices are explained as six forms of the voice of a chieftain (iresthin) at his banquet as follows:16) The Gavamayana Portion(s) of the Jaiminfya-Brahmana: A Preliminary Study 115

JB 2.1 (RL = Ed. of Raghu Vira & Lokesh Chandra)17) vag essayat pr.sthiini. tam etiinj viprayulijate. tarn viharanti. sae prathamam ahah prapya rathantaram bhavati iyam eva prthivi. vag vai rathantaram. saissavadati. sa dvitiyam ahah prapya brhati bhavati yam imam Iressthivacam vadatity avocad iti. sa hi dfirac chrfiyate. sa trtiyam ahah prapya +virftpa (RL: vairupa) bhavati yad idam tiryag vaca ehi prehy +aharopaharalaya (RL: aharo- paha-) payayeti. sa caturtham ahah prapya virad bhavati tusnimnisadyam etad dha vai vairajyam vaco yat tfisrp-mmsadyam yam imam Ire's:chinastiisnimasTnasyaiva jijiiasante. sa pancamam ahah prapya lakvari bhavati yaya prasistal laknoti. sa sastham ahah prapya revatT bhavati yayannadyam pradiyate. sa na masi-masy attavy a (or +attavy a) . +lailibhyasyaitad (RL: lelibhasyaitad) ajanam yam imam lelibha vdcam vadanti. imam viz- ayam hyo 'vadad. imam pfirvedyur. imam purvasamam. samanim bata viicam vadati. na batainam paryetiti. evam tad yan masi-masi pr.sthany upayanti. //1// " These prsthas [of the Prsthya-sadaha] are the voice. They use that [voice] as these [prsthas] differently. They distribute it (the voice). Having reached the first day [of the Prsthya-sadaha], it (the voice) becomes the rathantara, none other than this earth. The rathantara is the voice. That [voice] sounds as this [rathantara]. Having reached the second day, it (the voice) becomes the brhati ('high/loud' voice), the voice here which a chieftain utters [as a host at a banquet, and about which they say], 'Thus he has spoken.' For it is heard from a distance. Having reached the third day, it (the voice) becomes the viriipa ('various' voice), namely the [situation] here of the voice [moving] across [at a banquet]: 'Come,"Go forth,' `Bring [food],' 'Offer [food],' 'Let [him] eat,' 'Let [him] drink.' Having reached the fourth day, it (the voice) becomes the viraj ('wide-ruling/shining' voice), which is the act of sitting silently- this act of sitting silently is the ruling/shining wide (vairajya-) of the voice-, which voice here of the chieftain, par- ticularly of [the one] sitting silently they wish to know. Having reached the fifth day, it (the voice) becomes the sakvari ('able' voice), instructed with which [voice] [by the chieftain], one is able (sak-) [to act as instructed]. Having reached the sixth day, it (the voice) becomes the revati 116 Journal of the Japanese Association for South Asian Studies, 12, 2000

('rich' voice), with which [voice] food is given. That [voice] is not to be taken (or eaten) every month. The voice which the Lelibhas18)utter here is the birthplace of the Lelibha character. [They say] 'He has uttered this [voice] yesterday, this [voice] the day before, this [voice] last year. Ah, he utters the same voice. Ah, it doesn't move round to him.' So it is if they perform the prsthas every month."

The last sentence expresses disapproval of performing the prsthas every month, although they are repeated almost every month in the above- mentioned schedule. The next passage continues the same topics, that is, the six prsthas and the disapproval of the monthly performance of the prsthas. Here, the six prsthas are related with six phases in the procre- ation of cattle, namely, the roaring of a bull, his pouring of semen, and the conception, birth, growing, and feeding of a calf.

JB 2.2 atha yathd tfissnimeisitvii yad eva kaly,anamyat punyam tad vyaharet + suvyiihrtam (RL: sa vyahrtam) bata vyeiheirsid vydharta bateti evam tad yad uparistat samvatsarasya pr.stheiny upayanti. abhy eva rathantarena krandati. reta eva brhattisilicati. garbhan eva vairripena dadhati. janayaty eva vairajena. vardhayaty eva lakvaribhir. annizdyam eva revatibhih pradiyate. tat kuto masi-miisi janissyate. yo vai masyo garbho 'vapadyate ''sravir (RL: sravid) iti vai tam iihuh. sa yathd seimi garbhah pateyur yathiz- vama osadhir *ddyus (after Hoffmann 1975, p. 180ff, RL: liliyus) aih kimditei syul lusyeyur evaivam tad yan masi-miisi prstheiny upayanti. //2// " Now, as one, after sitting silently [for a while], would pronounce only that which is beautiful, which is good, [so that they say,] 'Ah! He has pronounced well (lit.: pronounced something well-pronounced)! Ah! He will pronounce well (lit.: pronounce something well-pronounced)!' so it is if they perform the prsthas after a year. [The bull (i.e. the chanter priest as a bull)] roars at [the cow] with the rathantara. He pours semen [into the womb] with the brhat. He places embryos with the vairupa. He causes [them] to be born with the vairaja. He makes [them] grow with the lakvaris. Food is given [to them] with the revatis. Concern- ing that, how will [a calf] be born every month? If a month-old embryo falls down (i.e. is born prematurely), they say to it, 'You The Gav5mayana Portion(s) of the Jaiminrya-Brahmana: A Preliminary Study 117

have been aborted.'19) As embryos would fall (i.e. be aborted) immaturely, or as they would cut herbs unripe - they would be badly-cut [and] would only dry -, so it is if they perform the prsthas every month."

The next passage approves of performance the prsthas after a year instead of performance of them every month. In this connection, it quotes Citra Gangyayani's opinion about the prsthas in the Dagaratra. He said that the prsthas should be performed after a year, not in the untransposed (avyficlha) Dagaratra, but in the transposed (vyiklha) Dagaratra.20)

JB 2.3 (first half) atha yatho samvatsaram bhrtva garbham janayed rtau pakva osadhih pracinuyus tasam kaman kurvirann evam tad yad uparistat samvatsarasya prsthany upayanti. atha ha smaha citro gaiwydyani spandanaisa bahudohini yat prsthani. ko 'har-aha spandanayai dharayitrn esisyati.na va etany avyfigheduhre. no va etany uparistad + avyfidhe (RL: vyficlhe) das'aratre geiyatrya parihrtani duhre. sa yathd spandaniim rajjubhir vyapatatya duhyur evam etany uparistiid vyfighe dalardtre giiyatrya parihrtani duhre. sa yathei upasrjed evam tad yad giiyatramukhas tryaho. yathabhidadhylid evam tad yad giiyatramadhyo. 3,7athapahrtyaduhyad evam tad yad gdyatrot- tamah. tasmad uparistad evopetyaniti. " But as [a cow] gives birth to an embryo (a calf) after carrying [it] for a year, [or] as they gather ripe herbs in the right season [and] fulfill the desires of them (the herbs), so it is if they perform the prsthas after a year. Now, Citra G-5-figydyani used to say, 'These prsthas are a much- milking [cow] that shakes [her body]. Who will seek every day supporters for a [cow] that shakes [her body]? These (prsthas) do not give milk in the untransposed [Daardtra]. Nor do these give milk after [a year] in the untransposed Daardtra, in which they have been carried around with the gayatri. As they milk a [cow] that shakes [her body], after pulling [her legs] apart away [from the pail] by means of ropes, so these [prsthas] give milk after [a year] in the transposed [Daardtra], in which they have been carried around with the gdyatri. As he releases [a calf] near [the cow], so is the three-day ritual which has the gdyatra as the [saman of the] first [service] (the morning service). As he ties [the calf with a rope], so is the [three-day ritual] which has the 118 Journal of the Japanese Association for South Asian Studies , 12, 2000

gdyatra as the [siiman of the] middle [service] (the midday service). As one milks [the cow] after taking away [her calf], so is the [three-day ritual] which has the gdyatra as the [siiman of the] last [service] (the third service). Therefore they (prsthas) are to be performed after [a year]."'

Finally, Satyayani proposes the idea that a month is equal to a year. On the basis of this idea, the JB gives a solution to the problem of the two incompatible ways of performing the prsthas, that is, performing them every month or performing them after a year.

JB 2.3 (second half) tad u hoviica satyilyanir,, yo viz-esa candramiz-, esa viz-vasamvatsara. esa prajdpatir. esa ?masaiti. etavan vavaisayizvan masah. etam vavaisa aptva punah *palyayate (after Ehlers 1988, p. 1, RL: palyete). sa paiicadaia riz-trirfirdhva eti paficadasdrviiri. ya iz-p-tiryate td firdhva eti. atha ya apochams to arvan. sa apuryamano 'mum lokam gacchati. so 'muniz-lokena samspriyiz-nnam bhavati. sa yad asya tatra svadyam tat *svadayitvapochann (RL: svada ity apo-, see Ehlers 1988, p. 1.) imam *lokam (after Ehlers 1988, p. 1, RL: lokam)agacchati. sa ima apa osadhih pravilati. sa ima apa osadhih pravilyjisv apsv osadhfsv atmanam nyudyiiprzryamiz-no'mum lokam gacchati. //3//

" Concerning that, on the other hand, Satyayani said, 'That moon there is the year. That one there is Prajapati. That one there is the month.' That one there is as large as a month. Hav- ing attained this (month), that one there moves round again. It moves upward for fifteen nights, [and moves] here for fifteen nights. It moves upward for [those nights] during which it grows full. But [it moves] here for [those nights] during which it loses shine. Growing full, it goes to the world over there. Having come into contact with the world over there, it becomes food. Having made sweet its [portion] which can be sweetened there, it comes, losing shine, to the world here. It enters the waters and herbs here. Having entered the waters and herbs here and soaked itself in the waters and herbs here, it goes, growing full, to the world over there."

JB 2.4 sa evam eva punah palyayamanas samvatsaram apnoti. sa ydvad The Gavamayana Portion(s) of the Jaiminfya-Brahmana: A Preliminary Study 119

dha vai dvadalabhis samvatsarair avarunddhe tavad ekenaiva samvatsareneivarunddhe ya evam vidviin miisi-miisipr.sthiiny upaiti. tan etams caturo 'bhiplavan upayanti. teseimcaturvimiati *reitrayah (RL: rettryah). caturvimlatyardhamiisas samvatsarah. tad e.siim meisi-meisisamvatsara eipto bhavati. prs:thyam paficamam upayanti. tad esam uparistlit sanjvatsarasya masi-mlisi prsthany upetani bhavanti....

" Moving round again just in this way, it (the moon) attains the year. If one, knowing thus, performs the prsthas every month, he obtains by means of just one year as much as he obtains by means of twelve years. They perform these four Abhipla- va[-sadaha]s. They comprise 24 nights. A year has 24 half-months. Therefore, a year is attained every month by these (four Abhiplava-sadahas). They perform a Prsthya[-sadaha] as the fifth. Therefore, the prsthas are [considered as] performed by these (four Abhiplava-sadahas) after a year, [if they are performed] every month."...

The first Gavamayana portion of the JB starts with a set of six ritual days called Prsthya-sadaha. However, none of the samans of the Prsthya- sadaha is quoted in this first Gavamayana portion (JB 2.1-80). The second Gavamayana portion (JB 2.371-442), also, quotes only one saman related to the Abhiplava-sadaha and the Prsthya-sadaha (JB 2.421).21) But the Dvadagdha portion, the whole third book of the JB, quotes the sennans of each day of the Dagaratra which includes the Prsthya-sadaha as shown in the chart below (Table 3). This fact means that the Jaiminiya- Brahmana describes the stimans of the Prsthya-sadaha only when dis- cussing the place of the Prsthya-sadaha as a part of the Dagaratra included in the Dvadagaha, although the Prsthya-sadaha is repeated many times during the Gavamayana, and the Dagaratra is also included in the Gavamayana. The situation is the same in the Paricavimga-Brahmana, where the semans of the Prsthya-sadaha are taught not in the Gavamayana portion (PB 4-5) but in the Dvadagaha portion (PB 11-15). 120 Journal of the Japanese Association for South Asian Studies, 12, 2000

Table 3 Citation of samans in the Gavamayana and the Dvadaaha Portions22)

4.2 The Second Gavamayana Portion of the JB: JB 2.371-4 Unlike the first Gavamayana portion, the second Gavamayana portion (JB 2.371-442) starts with introductory subjects of the Gavamayana. JB 2.371-373 prescribes a sacrificial animal dedicated to Savitrand Prajapati , the consecration (Diksa), Ekastaka, and the general remarks of the Gavamayana. The Gavdmayana Portion(s) of the Jaiminfya-Brahmana: A Preliminary Study 121

JB 2.371-37323) siivitranj purvedyuh palum eilabhante.savitii vai deveineinjprasavitii . savitrprasfita evaitat samvatsaram iirabhante. ko by etam arhaty aprasiita Ctrabham.prajiipatyanj Ivo bhfita eilabhante. prajapati- iresthei vai devah. Iresthata evaitad devatiih prinanti. yo vai irestham areidhayitviithanyan ipsati24 sarve veiva tasya to 'radhitei bhavanti. atha ya irestham reidhayitviithapy anyan nadriyate sarve vava tasya to istiih pritii bhavanti. prajdpatilresthd vai devah. Iresthata evaitat sarva devatiih prinanti. iveto lomalas tftparo lapsugy anyato- dali catuspad. yac chveto lomalas tad avrrienn rupam. yat tuparas tad alveiniim.yal lapsugytat puruseineim.yad anyatodams tad gaviim. yad ajas tad ajdneim. sarvesam va esa pail:11'0mmedhah. sarvesdm evaitat palfinanj medhena sanjvatsaranj pitaranj prajapatim + prrnanti (after Schrapel 1970, p. 8, n. 11, RL: prinayanti). sa enan pritah prinati. [I] devii va rddhikiimas tapo 'tapyanta. /371/ sa indra et:dmastakiim apalyat. tasyam adiksata. sa ekayalnuta. yad ekaya Inuta tad eklistakaya ekastakatvam. te ya evarn vidvamso diksante sarva evainuvate sarve visuvanto bhavanti. visuvan by eso 'bhavat. te yat purastad dikseran pitrloke dikseran pramayuka syur. yad uparistiid dikseran yatha *piirvarn (after Schrapel 1970, p. 10, n. 18, RL: yathapfirvarn) palayitam ipset [-] tarn vapnuyat tam va na [-] tadrk tat. to etasyam evastakayam dikseran. tad yathii ratham upasthitam atisthed dhastinam va nisaditam tatha. [II] *kadriyaficas (after Schrapel 1970, p. 11, n. 25, RL: tadriyarica) satrina iti vai prcchanti. 'larvaeo na paraca iti brfiyad yathastiv aditya eti. na ha va ete' rvanco na parancah, tiryanco ha va ete. no ha vii aseiv laity° 'rvah na pardri, tiryah u ha v5 esa. sad vii esa miiso daksinaiti sad udah. yan daksinaiti te pitrdevatya . yan udari te devadevatydh. /372/ etarn va eta drabhya yantrndrarn prajdpatirn viprain padam rtupiitrarn viivan devan svargam lokam. etasya va eta iivrtam *anvavartanta etasya (after Schrapel 1970, p. 11, n. 30, RL: anviivartanta / to etasya) vimuktim anu vimucyante. [III] tasyaisa paricaksti yad apaksiyamane sutydrn gacchanty apaksiyamiina udrcam ainuvate. dvadala di-ksdh kurvirams tisra upasadah. tenaitad ubhayam updpnuvanti. tad u va ahur *updhaivai- tenaitad (after Ehlers, 1988, p. 99, RL: upa hai . . .) ubhayam a* pnuvantiti (after Schrapel 1970, p. 10, n. 20, RL: apnuvanti). seva to paricak.sa yad apo 'nabhinandantal iiiire 'vabhrtham abhyavayanti. sam iva kopayati himah. sa ya enams tatha cakruso 122 Journal of the Japanese Association for South Asian Studies, 12, 2000

' nuvydhared iti yeti va bhavisyantiti tathii haiva syuh. yaivasau phalgunasyamaviisya tasyii uparistat paliciihasadahe dikseran. [IV] yo vai s'reyaso niyanenaitidam aylisid idam aydsid iti na vai sa risyati. Ireyaso vei ete niyethena yanti ya iidityasya. te svasty arista udrcam alnuvate. te tad gacchanti yatraisa iidityo gacchati. tat te tad gatvaitasyaiviiyanena punar iiyanti. /373/

" On the previous day [of this One-Year sacrificial session], they (the priests) take hold of [and slaughter] (d-labh-) a sacrificial animal dedicated to Savitr. Savitr is the impeller among the gods. Impelled by Savitr, they thus start on (a- rabh-) [this] One Year. For, who is able to start on this [One Year], without being impelled? On the following day, they take hold of [and slaughter] a sacrificial animal dedicated to Prajapati. The gods have Prajdpati as their most excellent one. [Starting] from the most excellent one, they (the priests) thus please the deities. If one, without having satisfied the most excellent one, tries to attain the others, they all remain unsatisfied by him. But even if one, having satisfied the most excellent one, disregards the others, they all become honored, pleased by him. The gods have Prajdpati as their most excellent one. [Starting] from the most excellent one, they (the priests) thus please all the deities. [That sacrificial animal is] white, hairy, hornless, bearded, with teeth on only one side, and four-footed. That it is white and hairy, represents sheep. That it is hornless, [represents] horses. That it is bearded, [represents] men. That it is with teeth on only one side, [represents] cows . That it is a goat, [represents] goats. This [animal] is the sacrificial essence of all animals. With the sacrificial essence of all animals they (the priests) please the Year, Father Prajdpati. Pleased, he pleases them. [I] The gods, desirous of success, heated themselves. /371/ Indra perceived this Astaka[-night].25) In it, he consecrated him- self. He reached the end of his [consecration] by a single [night]. That he reached the end of his [consecration] by a single [night] is the reason why [this] Astaka is called Ekastaka. If they, knowing thus, consecrate themselves, all of them reach the end of their [consecration], all of them become culminating (visuvat-26)).For this one (Indra) became culminating. If they consecrated themselves before [this Astaka-night], they would consecrate themselves in the world of the fathers, they would The Gavamayana Portion(s) of the Jaiminiya-Brahmana: A Preliminary Study 123 become apt to perish. If they consecrated themselves after [this Astaka-night], that would be as if one tried to reach one who has run away before, one might reach him or not. They should consecrate themselves in this very Astaka[-night]. That would be as if one stood on a chariot standing nearby or on an elephant which has been made to sit down. [II] 'In which direction are the participants in the session facing?' they ask. One should say [in reply], 'They are neither facing here nor away [from here], [they are facing] as the sun over there moves.' These (the participants in the session) are neither facing here nor away [from here], but transversely are these facing. Nor is the sun over there either facing here or away [from here], but transversely is that one there (the sun) facing. That one there moves southward for six months, northward for six months. Those [six months] for which [the sun] moves south- wards, have the fathers as their deity. Those [six months] for which [the sun moves] northwards, have the gods as their deity. /372/ Clinging to that one there (the sun), these (the participants in the session) move to Indra, to Prajapati, to the excitable one as a place,27) to the vessel of the seasons, to All-gods, and to the heavenly world. Following the return of that one there, these return. Following the departure of that one there, these depart. [III] There is this defect of it (the One Year) that they pro- ceed to the pressing [of the soma] when it (the moon) is waning, and that they reach the end [of the session] when it is waning. They should perform twelve consecrations, three preparative rituals. By that, they achieve both these things. And with respect to that, they say, 'By this, they achieve both these things.' But there is still the defect that they, without looking forward to the water, go down toward the Avabhrtha28) in the cool season.29) The cold makes [them] quite shiver. If one should curse them when they have done so, saying, 'They shall become like that or like that,' then they would become exactly like that. They (the participants in the session) should consecrate themselves for five days [or] six days after that new-moon night over there which is that of the Phalguna[-month].30) [IV] If one moves by the way of a more excellent one, [thinking,] 'Here he has driven. Here he has driven,' he is not harmed. These move by the way of a more excellent one, which is that of the sun. Safely, unharmed, they reach the end [of One-Year 124 Journal of the Japanese Association for South Asian Studies, 12, 2000

session]. They go to that place where that sun there goes. Hav- ing gone to that place, they come back by the way of that one there."

In this way, the Jaiminrya-Brahmana states that the consecration is performed on Astaka-night in Magha-month, but it should be performed for five or six days of the new moon in Phalguna-month following Magha- month. The next passage deals with a topic suitable for the beginning of the Gavamayana section, namely a story of a cow's session, which is seen in TS 7.5.1, KS 33.1 and PB 4.1.1-2 which are the beginning of the Gavamayana section, and in AB 4.17, as follows:

JB 2.374 gam va etad agre satram iisattinnadyam avarurutsamiiniih. to das'ame miisy udatisthan sarvam annadyam avarutsmahiti manyamiindh. to eta srliginih. tasiim tvii iviibruvan sarviin evaitan dvadala miisah samiipayameti. to atiprayuidata. tii sant dvii dale ma si irrigani priivartanta. to etas tfipardli. tasmat satrino dvii dale miisy api likhah pravapante. gavam hi tarhy anurupa bhavanti. . . .

" In the beginning, the cows were seated in this session, trying to obtain food. They stood up in the tenth month, [thinking,] ` We have obtained all our food.' These had horns. But some of them said, 'Let us make all of these twelve months fulfilled.' They performed [this session] excessively. Their horns turned forth in the twelfth month. These became hornless. Therefore participants in the session also cut tufts of hair in the twelfth month. Because then, they imitated the cows." .. .

4.3 Contents of the Two Gavamayana Portions of the JB From the contents themselves, it can be inferred that the two Gavamayana portions of the present edition originally formed one con- tinuous portion, in which the second portion must have preceded the first. Just as the Jyotistoma portion (1.66-364) has two repeated explanations of the Jyotistoma ritual (1.66-232: first explanation, 1.233-341: second explanation, 1.342-364: expiations), the Gavamayana portions explain the Gavamayana repeatedly. I show the topics of the two Gavamayana portions in the following tables (Table 4, 5): The Gavdmayana Portion(s) of the Jaiminfya-Brahmana: A Preliminary Study 125

Table 4 The Topics of JB 2.371-442 and their Parallels in the PB 126 Journal of the Japanese Association for South Asian Studies, 12, 2000

Table 5 The Topics of JB 2.1-80 (no parallel in the PB) The Gavamayana Portion(s) of the Jaiminfya-Brahmana: A Preliminary Study 127

As the tables show, the two Gavamayana portions have repeated explanations of the Gavamayana. The second Gavamayana portion (2.371- 442) begins with general explanations including a tale concerning the origin of the Gavamayana (2.374), which has a parallel in the Gavamayana part of the PB (4.1.1-2); it ends with an explanation of the Abhiplava- sadaha in the second repetition. The first Gavamayana portion (2.1-80) starts with the Prsthya-sadaha and ends with additional explanations (2.51-80), containing a conversation of Ydjilavalkya with King Janaka (2.76-77). This conversation is parallel to SB 11.6.3 and SB 14.6.1.1-4; 14.6.9.1ff. = BAU 3.1.1-2; 3.9.1ff. To indicate the end of a textual division, the JB repeats the last words of a section. We can see such a repetition in JB 1.65 (the end of the Agnihotra), JB 1.364 (the end of the Jyotistoma), JB 2.80 (the end of the first half of the Gavamayana), JB 2.234 (the end of the Ekaha), JB 2.333 (the end of the Ahina), and JB 3.386 (the end of the Dvddadha). But there is no repetition in JB 2.370 (the end of the Sattra) nor JB 2.442 (the end of the latter half of the Gavamayana). Therefore it can be said that, formally, the end of the Gavamayana is not JB 2.442, but JB 2.80.

5. Conclusion From the Baroda manuscript, the other texts of the Jaiminiyas, and the contents of the text of the JB, I conclude that the JB originally had only one Gavamayana portion in which the second Gavamayana portion of the present edition (2.371-442) precedes the first Gavamayana portion (2.1-80), and that the original Gavamayana portion follows the Dvadagaha portion in the JB.31)

Acknowledgments This study was supported in part by Grant in Aid of the Ministry of Education, Science, Sports and Culture of the Japanese Government. I would like to thank Prof. Masato Fujii, Prof. Werner Knobl, and Prof. Dr. Asko Parpola for their helpful suggestions and comments on this paper. 128 Journal of the Japanese Association for South Asian Studies, 12, 2000

Abbreviations AB Aitareya-Brahmana ApSS Apastamba-Srautasatra AgySS Agvaldyana-Srautasatra BAU Brhad-Aranyaka-Upanisad BaudhSS Baudhayana-rautasatra DrahySS Drahydyarp-Srautasatra GB Gopatha-Brahmana HirSS Hiranyakegi-Srautasiltra JB Jaiminiya-Brahmana JSS Jaiminrya-Srautasiltra KausB Kausitaki-Brahmana KS Kathaka-Sarphita LatySS Latydyana-Srautasatra ManSS Manava-Srautasatra PB Palicavia-Brahmana SB Satapatha-Brahmapa (Madhyandina) SahkhSS Sahkhayana_Srautasutra SB Sadvirpa-Brahmana TS Taittiriya-Sarnhita VarS Vara-ha-S rautasatra VaitS Vaitana-Sutra ZDMG Zeitschrift der Deutschen Morgenldndischen Gesellschaft

Notes 1) RaghuVira and LokeshChandra (ed.),JaiminTya-Breihmana of the Samaveda,Nagpur, 1954. 2) As far as editing and translating studies are concerned, the followingparts of the JB have been studied so far: [Selection] Caland 1915, 1919 (ed., tr.), O'Flaherty 1985 (tr.); [1.1-65] Bodewitz 1973 (tr.); [1.66-364] Bodewitz 1990 (tr.); [2.1-80] Lokesh Chandra 1950(ed.); [2.334-370]Tsuchida 1979 (ed., tr.); [2.371-373]Schrapel 1970 (ed., tr.); [Emendations of second book] Ehlers 1988. Oertel edited and translated many passagesof the JB in the 1890sand 1900s (Oertel 1994).Cf. Frenz 1966,pp. ix-xx; Parpola 1973, pp. 6-12; Bodewitz 1973,pp. 2-4; Bodewitz 1990, pp. 1-4. 3) For the manuscripts of the JB including those used by Raghu Vira and Lokesh Chandra, see Rau 1988. Cf. also Tsuchida 1979, pp. iii-x. 4) Shrigondekar and RamaswamiShastri, 1925, vol. I, p.130. This colophon with its implicationswas first noticed by Parpola (1968-69,vol. I: 1, p. 48). 5) See Parpola, 1968-69, I: 1, p. 48. 6) Dr. Gerhard Ehlers gave me this information by e-mail on 19 April, 1999. See Ehlers in press. The Gavamayana Portion(s) of the Jaiminiya-Brahmana: A Preliminary Study 129

7) For the following (cf. e.g. [Hillebrandt 1897: 157f]). 8) In JB 2.30; 429; 430, we see constituent rituals of the Gavamayana without their duration nor the number of their repetition. 9) The JSS consists of three sections called Sutra, Kalpa, and Paryadhydya or Parigesa. The Stara section was published by Gaastra in 1906, and the other sections have not been published. For the contents of the last two sections, see Parpola 1967. Prof. Asko Parpola has kindly allowed me to use his unpublished preliminary text of the last two sections of the JSS. 10) For the Saydyana school, which is considered to be very close to, or identical with the Jaiminiya school (see [Fujii 1997: 89, n. 2]). The Gavamayana portions of the JB mention the name Satyayani 18 times, but not even once the name Jaimini. The Tandya school seems to be the same as the Kauthuma school and the PB is also called Tandya-Mahabrahmana. The Bhallavi-Brahmana of the Samaveda is lost, but has been quoted in other texts (cf. [Ghosh 1935: 110f]). 11) The ApSS and the HirSS first describe the whole schedule of the Gavamayana according to the §atyayana school, and then add the differences of the two other schools, namely Tandya and Bhallavi, and an option as follows: ApSS 21 .15.8- 21. 16. 21 (ed. Garbe, 1882- 1902) (〓 HirSS 16. 5. 18- 16.6.3) prayaniyam atireltram upetya caturvimlam ukthyam eirambhargyam upayanti OH to dve laye ahani bhavatah //9// athabhiplavam sadaham upayanti I jyotisam agnistomam rathamtaraselmanam / giim ukthyam brhatsamanam / eiyusam ukthyam rathamtaraseimanam / gam ukthyam brhatsameinam / dyusam ukthyam rathamtara- siimiinam / jyotisam agnistomam brhatsamemam //10// evamvihiteimi caturo 'bhiplavem upayanti / prsthyam sadaham / sa meisah (after Caland 1903, p. 743; Garbe: sanitise) //11// evamvihitein paiica masiin upayanti //12// tatah sambharyam //13// trin abhiplavan I prsthyam sadaham / abhijitam agnistomam / trin parahsamna ukthyam agnistoman va / pare dve s'aye ahani //14// iti san miiseih //15// tato visuvantam upayanty ekavimlam agnistomam diviikirtyasamemam //16// tasyodita aditye priitaranuvakam upakaroti //17// divakirtyam etad ahar bhavati //18// uttare paksa eivrttii gand anyatra dveidaiiihrydd dasareztreit //19// tatas trin arvaksezmna ukthyan upayanti / agnistomeinava //20// vilvajitam agnistomam //21// tani catvari s'ayemy ahani //22// avrttam prsthyam sadaham upetya caturo 'bhiplavein iivrttem / sa mersah //23// evamvihitan pafica mii sem upayanti //24// tatah sambheiryam //1// dveiv abhiplavau / godyusi / dveidalethasya dasahani / paremi catvari layany ahani / mahrivratam atireitrai ca //2// iti dvezdath masiih //3// iti s'eityeiyanakam//4//

" (8) Having performed the Initial Atiratra, they perform the Twenty-four- versed Opening Ukthya. (9) These two days remain 'lying' (i.e., are not counted here, but later, see 14 below). (10) Then, they perform the Abhiplava-sadaha; [namely] the Jyotis Agnistoma which has the rathantara as the saman [of the first prstha laud], the Go Ukthya which has the brhat as the saman [of the first prstha laud], the Ayus Ukthya which has the rathantara as the saman [of the first prstha laud], the Go Ukthya which has the brhat as the saman [of the first prstha laud], the Ayus Ukthya which has the rathantara as the saman [of the first prstha laud], and the Jyotis Agnistoma which has the brhat as the saman [of the first prstha laud], (11) They perform four Abhiplava[-sadaha]s arranged in this way, [and] a 130 Journal of the Japanese Association for South Asian Studies, 12, 2000

Prsthya-sadaha. That [makes one] month. (12) They perform five months arranged in this way. (13) Then [they perform a month] to be put together [as follows]: (14) three Abhiplava[-sadaha]s, one Prsthya-sadaha, one Abhijit Agnistoma, three [Svarasamans] with samans [facing] away [from here], which are either Ukthyas or Agnistomas, and in addition the two days that remained 'lying' (i.e. the Initial Atiratra and the Twenty-four-versed Opening Ukthya, see 9 above). (15) Thus are [the first] six months. (16) Then, they perform Visuvat (the middle day), which is the Twenty-one-versed Agnistoma, and which has the divakirtya as the siiman [of the first prstha laud]. (17) When the sun rises, he (the Adhvaryu) sets about its morning litany. (18) This day becomes a Divakirtya[-day]. (19) In the latter half [of the year], the series [of ritual days] are reversed (fivrtta-) except for the Dagaratra belonging to the Dvadagaha. (20) Then, they perform three [Svarasamans] with samans facing here, which are either Ukthyas or Agnistomas, (21) [and] one Vigvajit Agnistoma. (22) These four days remain 'lying' (i.e., are not counted here, but later, see 2 below). (23) Having performed a reversed Prsthya- sadaha, [they perform] four reversed Abhiplava[-sadaha]s. That [makes one] month. (24) They perform five months arranged in this way. (1) Then, [they perform a month] to be put together [as follows]: (2) two Abhiplava[-sadaha]s, the Ayus and the Go, ten days (= Dagardtra) of the Dvddagaha, and in addition the four days that remained 'lying' (i.e., three reversed Svarasamans and one Vigvajit, see 22 above), [then] the Mahavrata and the Atirdtra. (3) Thus are the twelve months. (4) Thus is the Satyayanaka [schedule of performing the Gavdmayana]." atha tiindakam //5// uttarasya paksasa uparistad vis-vajita iivrttam prsthyam sadaham upetya trin abhiplaviin dvrttan //6// tc7ni saha piirvair astavims'atih layiiny ahiini //7// avrttam prsthyam sadaham upetya caturo 'bhiplaviin iivrttan / sa miisah //8// evarnvihitihni caturo masiin upayanti //9// tatah sambharyau //10// trayo 'bhiplavd ayur gaur dviidas2thasya dasahani //11// pardny astavinjiatih layiiny ahlini mahavratam atiratrai ca //12// iti dvddala mdsah //13// iti tandakam //14// " (5) Now the Tarjdaka [schedule of performing the Gavamayana]. (6) Having performed a reversed Prsthya-sadaha after the Vigvajit of the latter half [of the year], [they perform] three reversed Abhiplava[-sadaha]s. (7) Together with the previous [days] (i.e. three reversed Svarasamans and one Vivajit, see 22 above), these 28 days remain 'lying' (i.e. are not counted here, but later, see 12 below). (8) Having performed a reversed Prsthya-sadaha, [they perform] four reversed Abhiplava[-sadaha]s. That [makes one] month. (9) They perform four months arranged in this way. (10) Then [they perform] two [months] to be put together [as follows]: (11) three Abhiplava[-sadaha]s, the Ayus, the Go, and ten days (Dagaratra) of the Dvadagaha, (12) and in addition the 28 days that remained 'lying' (i.e. three reversed Svarasa-mans, one Vigvajit, one reversed Prsthya-sadaha, and three reversed Abhiplava-sadahas, see 7 above). The Mandvrata and the Atiratra. (13) Thus are the twelve months. (14) Thus is the Tanclaka [schedule of performing the Gavamayana]." atha bhallavikam //15// prirvasya paksasah purastad uttamat prsthyad abhijitam agnistomam //16// uttarasya paksasa uparistat prathamat prsthyad vilvajitam agnistomam //17// samanam itarac chatyiiyanakena //18// The Gavdmayana Portion(s) of the Jaiminfya-Brahmana: A Preliminary Study 131

" (15) Now the Bhallavika [schedule of performing the Gavamayana]. (16) [They perform] one Abhijit Agnistoma before the last Prsthya[-sadaha] of the first half [of the year]. (17) [And they perform] one Vigvajit Agnistoma after the first [reversed] Prsthya[-sadaha] of the latter half [of the year]. (18) Other things are the same as the Satyayanaka [schedule of performing the Gavamayana]." api viz-samvatsaram sampiz-dyottamem-cisi dvddasahiye dalar-citresakrt prs:thany upeyuh //19// tatra prs:thydniim sthane 'bhiplava nidhiyeran //20// uparistad dvadaliz-hiyezd dalaratriin mahavratam //21//

" (19) Or, having completed a year, they can perform the prsthas once in the Dagardtra belonging to the Dvadagaha in the last month. (20) In that case, the Abhiplava[-sadaha]s should be put in place of the Prsthya[-sadaha]s. (21) [They perform] the Mahavrata after the Dagardtra belonging to the Dvddagdha." The fourth type of Gavamayana explained in ApSS 21.16.19-21(〓HirSS 16.3.3) is also mentioned in BaudhSS 16.16, which explains only two types, namely SatyAyana's and this one. 12) As a technical term, the word avrtta- occurs in KausB 25.1; 26.1; SB 12.2.3.8; GB 1.4.18; -fiigvS 11.2.5; 21.7.10; BaudhSS 16.14; ApS 21.15.19; 21; 21.16.6; 8; 21.22.10

(〓HirSS 16.7.22); ManSS 7. 2. 5. 6 ; 8; VarSS 3. 2. 3. 27f; VaitS 31. 11. Cf. LatySS 4.7.5: abkhiplavaprsthyan pratiloman upayanty ahar avartakarinah 〓 Drahy SS 8. 3. 24: abhiplavaprsthydn pratiloman upayanty ahar avrttakarinah;SankhSS 13.19.12: prsthyithhiplavau cOmvaham avartete; KatyS 13.2.12: purvapaksapratilomam. 13) For the Mahavrata (see [Rolland 1973]). 14) In the Tandya Gavamayana, one reversed Prsthya-sadaha and three (not four) reversed Abhiplava-sadahas are performed after the Vigvajit in the latter half of the year. Then a set of one reversed Prsthya-sadaha and four reversed Abhiplava-sadahas is repeated four (not five) times. Then follow three (not two) reversed Abhiplava- sadahas. It is the Tandya Gavamayana that Hillebrandt [1897: 157] explained. In the Bhallavi Gavamayana, the Abhijit is performed not after but before the Prsthya-sadaha. After three reversed Svarasamans, one reversed Prsthya-sadaha is performed. Next follow the Vigvajit and four reversed Abhiplava-sadahas. Then a set of one reversed Prsthya-sadaha and four reversed Abhiplava-sadahas is repeated four (not five) times. 15) The lauds (stotra) and the samans of the Jyotistoma up to the agnistoma laud are as follows (from [Parpola, 1968-69] vol. I: 2, p. 13):

Table 6 The stotras and the seimans up to the agnistoma 132 Journal of the Japanese Association for South Asian Studies, 12, 2000

16) For the sresthin and his banquet (see [Rau 1957: 72-75]). 17) In this article, I add the mark '' to the readings different from RL, taken from variants of the manuscripts and "*" to my emendation. 18) The word lelibha- appears only here.

19) For the verb sriv meaning" miβraten" (see [Narten 1964:282f]). 20) For the vyridhalavyadhalsamadha Dagardtra, see Murakawa 2000. In the vyiidha Dagaratra, some particular verses both in the stotras by the Samavedins and in the lastras by the Rgvedins in the three Soma-pressing services alternate their meters between giiyatri, tristubh and jagati every set of three days, and in the grahas by the yajurvedins three different grahas come as the first grahas of the day in a set of three days. The avyt7dha Dagardtra and samiidha Dagardtra, which are the same thing, have no special shift of the meters and the grahas. 21) JS 1.53.4 = JS 3.12.4 (= RV 9.107.12), which is used in the madhyandina-pavamiina on the first day of both the Abhiplava-sadaha and the Prsthya-sadaha. 22) Cf. [Parpola 1968-69], vol. I-1, p. 49 and [Parpola 1999]. 23) Schrapel translated JB 2.371-373 (See Schrapel, 1970) and divided the part of the text, from the end of JB 2.371 to JB 2.373, into four parts ([I], [II], [III], [IV]) and read it in the order of [I], [III], [II], and [IV]. [I] and [III] are connected to the consecration (Diksa), but [II] and [IV] are connected to the participants in the session (sattrin). Because [II] has almost the same volume as [III] ([II] has 159 syllables and [III] has 163 syllables), he supposed that their manuscripts were alter- nated [Schrapel, 1970: 10, n. 19]. 24) It may be possible to emend ipsati to irtsati (Desiderative of radh-). Prof. Werner Knobl suggested to me this emendation. 25) This Astaka-night is the eighth night after the full moon in the lunar month of Magha. 26) The term visuvat- refers to the highest point in the sun's course at the time of the summer solstice. 27) Cf. RV 10.67.2c (vipram padam . . . ). 28) The Avabhrtha is a sacrificial bath at the end of the soma ritual. 29) sisira- 'cool season' lies between winter and spring, it comprises the two lunar months The Gavamayana Portion(s) of the Jaiminiya-Brahmana: A Preliminary Study 133

Magha and Phalguna. 30) The lunar month Phalguna follows the month of Magha. 31) Also in the Malayalam manuscript that Prof. Masato Fujii discovered (JB-N1), the second Gavamayana portion (2.371-442) precedes the first (2.1-80).

References Bodewitz, H. W., 1973, Jaiminiya Brahmana I, 1-65. Translation and Commentary with a Study: Agnihotra and Pranagnihotra. Orientalia Rheno-Traiectina 17. Leiden.- , 1990, The Jyotistoma Ritual: Jaiminiya Brahmana I, 66-364. Introduction, Trans- lation and Commentary. Orientalia Rheno-Traiectina 34. Leiden. Caland, Willem, 1903, "Zur Exegese und Kritik der rituellen Sutras", ZDMG LVII, pp. 740-744 = Kleine Schriften. Ed. Michael Witzel. Glasenapp-Stiftung 27. Stuttgart, pp. 94-98. -, 1915, Over en uit het Jaiminiya-Bramana. Verslagen en Mededeelingen der Koninklijke Akademie van Wetenschappen, Afdeeling Letterkunde, 5e Reeks, Deel I. Amsterdam.- , 1919, Das Jaiminiya Brahmana in Auswahl: Text, Ubersetzung, Indices. Verhan- delingen der Koninklijke Akademie van Wetenschappen te Amsterdem, Afdeeling Letterkunde, Nieuwe Reeks, 19: 4. Amsterdam. Ehlers, Gerhard, 1988, Emendationen zum Jaiminiya-Brahmana (Zweites Buch). Indica et Tibetica Band 14. Bonn.- , in press, "Auf dem Weg zu einer neuen Edition des Jaiminiya-Brahmana." Ber- liner Indologische Studien. Berlin. Frenz, Albrecht, 1966, Uber die Verben im Jaiminiya Brahmana. Marburg. Fujii, Masato, 1997, "On the Formation and Transmission of the Jaiminiya-Upanisad- Brahmana." Inside the Texts, Beyond the Texts: New Approaches to the Study of the Vedas. Ed. Michael Witzel. Harvard Oriental Series, Opera Minora vol. 2. Cambridge. Garbe, Richard, 1882-1902. (ed.), The Srauta Sutra of Apastamba belonging to the Taittiriya Samhita with the commentary of Rudradatta. 3 vols. Bibliotheca Indica, work 92. Calcutta. Gaastra, Dieuke, 1906, Bijdrage tot de kennis van het vedische ritueel. Jaiminiyasrautasutra. Proefschrift (Utrecht). Leiden. Ghosh, Batakrishna, 1935, Collection of the Fragments of Lost Brahmanas. Calcutta. Hillebrandt, Alfred, 1897, Ritual-Litteratur, , vedische Opfer und Zauber. Grundriss der Indo-Arischen Philologie und Altertumskunde III: 2. Strassburg. Hoffmann, Karl, 1975, 1976, 1992, Aufsdtze zur Indoiranistik. 3 vols. Wiesbaden. Lokesh Chandra, 1950, The Jaiminiya Brahmana of the Samaveda 11.1-80 (Gavamayana), critically edited for the first time. Nagpur. Murakawa, Akiko, 2000, "The vyudha/avyudha/samudha Dagaratra." Journal of Indian and Buddhist Studies (indogaku bukkyogaku kenkyu) Vol. 48, No. 2, Tokyo, pp. 1152- 1150. Narten, Johanna, 1964, Die sigmatischen Aoriste im Veda. Wiesbaden. Oertel, Hanns, 1994, Kleine Schriften. 2 vols. Ed. Heinrich Hettrich und Thomas Oberlies. Glasenapp-Stiftung 32. Stuttgart. O'Flaherty, Wendy Doniger, 1985, Tales of Sex and Violence. Folklore, Sacrifice and Danger in the Jaiminiya Brahmana. Chicago. 134 Journal of the Japanese Association for South Asian Studies, 12, 2000

Parpola, Asko, 1967, "On the Jaiminiyarautasutra and Its Annexes." Orientalia Suecana, Vol. 16, pp. 181-214. Uppsala.- , 1968-69, The Srautasutras of Latydyana and Drahydyana and their commentaries: An English translation and study. Vol. I: 1 & I: 2. Societas Scientiarum Fennica, Commentationes Humanarum Litterarum, 42:2 & 43:2. Helsinki.- , 1973, The Literature and Study of the Jaiminiya Samaveda in Retrospect and Prospect. Studia Orientalia, 43: 6. Helsinki.- , 1999, "The Uttara-Gana and the Kalpasutra of the Jaiminiyas: Important addi- tions to the corpus extant Samavedic texts." Paper presented at the Second Interna- tional Vedic Workshop. Kyoto, 30 October-2 November, 1999. Raghu Vira and Lokesh Chandra, 1954. (ed.), Jaiminiya-Brahmana of the Samaveda . Sarasvati-Vihara series 31. Nagpur. Rau, Wilhelm, 1957, Staat und Gesellschaft im alten Indien, nach den Brahmana-Texten dargestellt. Wiesbaden.- , 1988, "Die Handschriften des Jaiminiya-Brahmana." Studia Indogermanica et Slavica: Festgabe fur Werner Thomas zum 65. Geburtstag. Ed. Peter Kosta. Specimina Philologiae Slavicae 26. pp. 21-35. Munchen. Rolland, Pierre, 1973, "Le Mandvrata: Contribution a l'etude d'un rituel solennel vedique ." Nachrichten der Akademie der Wissenschaften in Gottingen, I: philologisch-historische Klasse, 1973, Nr. 3, pp. 51-79. Schrapel, Dieter, 1970, Untersuchung der Partikel iva und anderer lexikalisch-syntaktischer Probleme der vedischen Prosa nebst zahlreichen Textemendationen und der kritischen Ubersetzung von Jaiminiya-Brahmana 2.371-373 (Gavamayana I). Marburg. Shrigondekar, Gajaman K., and K. S. Ramaswami Shastri Siromani , 1925, A Descriptive Catalogue of Manuscripts in the Central Library of Baroda, Vol I. Gaekwad's Oriental Series 27. Baroda. Tsuchida, Ryutaro, 1979, Das Sattra-Kapitel des Jaiminiya-Brahmana (2.334-370) nach den Handschriften herausgegeben ins Deutsche ubersetzt und erklart. Marburg.