The Gopatha Brahmana of the Atharva Veda. Edited by Rajendralala Mitra

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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, ... . . -)^ K UI' U > ... 45 30 Kusuravindu, .... 71

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

Mandhata, ...... ^ fa

...... ib.

MaudgaJya, ...... 16 Mitra,

... t> ...... 80 Panchala, ... ^ 45 30 Parikshit, ...... 25176 Prajapati,

Prachinayogyar ...... 49

Priyaaiedha, ...... 5j

Predi > -. .. .'!.' .'.'.' 71

- ...... 30

-...... 35 Saiihanu, ...... 28

. . ... Sarpadafishtra, % . fa .. Satyahavya, ...... Ill

Saunaka, .. ^ ... 45

Savasa, .,, ...... 39

8*lva - > ...... 30 Svaidayana, Saunaka, ...... ^ Sva, ...... "7 28

... Svayambhu, . . ... 28

Taraksku, .. ... itt ^ ... Uddalaka 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 35

MU ' ...... 1H i"itra, ... l^Q

dovtili,

>ati l > ... '.'.'. 111,115 lllika l^ .. ... 171,183 ^TUU ' ... 30

CONTENTS

TIII-: I'ATHA BRA'HMANA.

KIIIST P.MMK.

LpTER I.

:;ku.

1. Brahma, v Miinu ... I

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

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

...

:ll.

I Athar. S 'f

...

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. Page 17. C'n-atioii of ilu- earth A-C. from Om, .. ..10

18. 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, ...... 11

23. of the to . ib. Legend Devas giving preeminence Om, . 24. Questions regarding the derivation of Om, .. ..12 25. Legend of Indra and Prajapati on the derivation of

Om, ...... ib. 26. The root of Om, ...... 13 27. instants of The syllabic Om, ...... ib. 28. on the of Legend preeminence Om, t . t . , 14 29. Relation of to the defferent Om 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. of the first foot of the Meaning Gayatri, . . . . 19 35. of foot Do. the second 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 reference to the preeminence of water, 22

<'ll.U'TKK IT.

1. Propriety of performing tin- 2. A Brahmaohri should overcome the seven passions,~pride of of of caste, fame, dream, of anger, of praise of beauty, of do. for of virtue, 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

'iia C.- I sul','

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

ing i

iii'l

...

l'i.i : nd the

with tin- ditlrivnt 8|)ccial knowlcdgo which ......

sai-rilici: \\ itli T ft

.d tli.M'

reason why it. In

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

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, ...... ';,"> of the the second 19. The origin officiating priests 3 requirement of Agnyddh&na described in a legend in which Indra assumes different shapes to protect a sacri- 'W lice of the gods from the intrusion of the Asuras, ... 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

... 39 22. Advantages of offering oblation on the Santapana fire, 23. The domestic ceremonies in which the Santapana fire 40 should be employed, ......

24. Legend on the qualification of the priests : the hota should know the II Veda the should know the Ya- ig ; Adhvaryu the should the Veda and jur Veda ; Udg'Ha know Sama ; 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. of less four versed The impropriety employing than priests

in the four Vedas^at 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* ^iven 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- 49 formed, and the la tter's reply thereto, ... ,,. lika. l.'J. Legend - l>.uit r-i'vtain

. ;ni

' '

1 1. Ad

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

shoulil In* in-rfornu-il

lailv ...... 54

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

pi,

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

n A^iiishtonia witli a feo of on- ro\v, and

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

18. i ling tli" distribution of the slaughtered

r Tiriutms_ I'l-it-.-- ... . . if>,

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

' wit

1 Jl-L"J. i 1 slimild not jii-rfonn, .. H>. an .nlaiin-d -..okin.u' fnuwnty l>y |.i

... , ... 60

OBAFTIB iv.

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

of i

Do.

\\lh-in

//'.

the

. . 6 CONTENTS.

Kandiku.

10. Rewards attendant upon the performance of those ceremonies same as in (the the 8th K., ... 55 11. Advantages of knowing the above, 66 12. Do. of the performing Dasaratra as a part of the ear y .. .. ib. 13. Do. do. Mahavrata as do., 67 14. Questions and answers the regarding performance of do., ',!>. 15. -Do do., mm _ iftm 16. Do. do., t ; ..68 17. Rewards attendant on do., ?7,. 18. The two of the the two wings year, half-years, . . 69 19. Both connected halfyears with sacrifice, ib. 20. and Question answer regarding the connection of the &c. with the Jyotishtoma half-year, if>. 21-22. Connection of the with the year Atiratras &(.-., 70 23, Do. with the sun, ... ^ 24. Legend of Predi son of Kansambi, and Uddalaka son of Kusuravindu, on the subject of the ceremonial connection of the of days the year, . . 71

CHAPTER V.

! noticed in Abhiplava ceremony connexion with the year, 72 2. Gadhapratishtha ceremony noticed, ... ?7>. 3-5. of the as Allegorical description year a man ; its members are the represented by different ceremonies, ... 73 6 of Advantage performing the ceremonies after knowing their relation to the year, 77 7. The succession of ceremonies; which should follow which, ib. 8. Legend of Prajapati attaining eternal fruition by a cere- which envolved a fee of a mony thousand heads of cattle, ib. 9. The most important requirements of different ceremonies to make their fruition permanent, 78 10. A about the legend 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

6.- :. tliMM- v.

' 8

Kandik;i. Page 7. 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 father not drunk the grand have 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 of at 23. Advantages offerings 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. of flesh Offerings meat on the A'hit'igni, . . 104 2. The gods, resolved to overcome the Asuras, devide them- five selves into parlies, . . ... ib.

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

th". !. . .

7 'it \vitli

1 1

:" .Irinkii 1 1 1

. ,.,112

...

>,. I Vft 10 CONTESTS.

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

('. The Yushat identified with speech and breath,

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

8, Rape tit ion 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- .. 1-7 ihg, noon and evening sacrifices, ... 1'2. Legend of Prajapati and Mrityu in connexion with the inoniing offering of the Ekaha ceremony, .. I'l-)

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

11. Surya and Indra's share at do., . . .^.131 .15. ludrngni's do. at do.,

10. Number of invocations meet at do., .. ... 132 the 17. Necessity of fee, or dakshina, at morning and the 133 midday offerings, ...... 18. The order in which fee should be given beginning \\ith

the Agnidhra, . . . . /'<> 19. Ad vantages of giving cows, goats, sheep, horses, gold, I'H clothes, carriages, cooked rice &<., . . ...

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

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

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

r <> '22. rhe above identifications explained in detail, ... 23. The god of the midday ceremony ^Indra) and u

to him, . . . .

r I\ . l-2-3.-*-RelationBliips of the members of the VC

l)<-vas, ...... 137 4.- Hymns appropriate at the ceremony, .. ... 1-30 made the with the 5. The evening offering to|l>:- )>y Agnidhra ib Patnivata hymns, .. ft| .. 1 1

lika.

Itar wit:; 1 tiion off .141

fuurj'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

...

2.-

i ;

the liiiin

, 12 TENTS.

Kundika

1 1 . Anaikahika ceremony described,

l ;i ^ 12. A'rambhaniya mantras, ...... 1 3-11. Faridhditiya mantras,

15. Tlie singing of the Achchhvdvaka priest, . .

CHAPTER. VI.

161 1. Origin of the Sampata mantras, ...... 102 2. Praise of the Sampata mantras, ... 3. Do. of the Pragatha, kuxtamifidra &c., 4. Do. of the Sampata mantras, 5. Peculcarities about the Ahina ceremony 100 6. Doubts regrading the Uktha solved, ...... 107 7. The uses and advantages of various Ukthas, 8. Do. of the Nabhanedishta, Narasunsa, Pragatha, Bal:\- 109 khilya, Vihrita, Vrihati, and other hymns, ... 9. Legend in support of the above, .. ..171 1^' 10. Praise of the 6th. and the 7th. days, ... 174 11. Legend regarding the above, ...... of 12-16. Various hymns to be muttered (safisana) in course 1 7 5 the ceremony, ...... RODUCTION

., I ''in i |

7 .. !

I .. 11,,

Wilson's V; 1,:, i -jso. I not been ! I'm.na ,,. have

i . ;:XTS.

Kandika

1 1 . Anaikahika ceremony described,

12. A'ramUumiya mantras, ...... I' 1 - v7. 13-11. Puridhdiiiyii mantras, ......

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

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

four \Vda- It ha> n

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

it d;i plar.- i .linatinii to the other works of the

P which it IM-IOM^. 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

-f lively : whereas tha< 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,

A ISO. I I.

, INTRODUCTION.

tlimioi, founded on mainly, noti-exclusively, the reprah',1 tinn of th Yedns iii ;inH'iit Sanskrit literature under the " name of or the threefold Trayi-vidyii knowledge," or simply " the thn /^V trayi' strayas trayi. Amarakosha.) the the and including Rig, Sama, the Yajush, but omitting the Atharva. the This, argue impugners, is as plain an acl< ledgement as could be, 'of the non-existence of the Atharva at an early period, and of its Avant of as a authority Veda ; arid, in of this support opinion, quote, among others, two passages from the Shadvinsa Brahmana of the Sama Veda, (1 p. v. kh.) " in which it is said that Praati created the (the first) three " and that he the Vedas,*" produced Rig Veda from the earth, the Yajur Veda from space, and the Sama Veda from the hea- from and also a sloka ven," (Lit. this),f 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 of those parts the Vedic literature which refer only to sacrifices, and as the hymns of the Atharva are not used in such sacrifices, they are very properly excluded, without in any their or way impugning authenticity 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- " class. the perate Thus, 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 are priests performed with the Rig- vn 3

, those of the Adhvar-u 'th tlie Yajur-veda/ll. of the The duties of Udgatri j the BHhman and th :iroe.

The .' la, on ti -tally dii It is n<

* to blt:ss. jiimcnt ;>ear

than coin in

i ;ui

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 u its p but t!

coin H I i

^at will s^u . J 1 )j MJ\ Mulh'i after a c-u- tul .n has come

1 to t n. !!- c Ti .

cnce to their sacred lit meat

the songs of the Ath sa .li 1

Apud Max M " f Tut

4 * fessor Max is well niHrkr-J in f Mullrr, a p:r ,,-:, ,,f I,,-

Vithi INTKolHVTloN.

literature of the Brahmai.as. In "some of the Brahmanas, the Artharvangiras' are mentioned. The passage translated before 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 or the Atharvans and these titles show Brigvangiras, ; very 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 Brahman a 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 described to belong to the family or clan (gotra) of Vaitana, and to have Indra lor its special divinity, and the anustubh for its is said to peculiar metre. Its upaveda or subsidiary branch 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

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

to r.ahhru, and thr nth.r

i t'mni thrin Bp] ant' 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

: tin \ in- olfl \ i!pa,

md pi.; 'inn

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 reliable more authority, does not, however, support these subdivisions. to According 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.

>kiog to these (liscni it may be fairly ootieia

nl become already ol>- ben th <

v v U :

illu(l I, i

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

nn has Ix-rii jnihlish.'d In Pn.tr^or 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- ^ivatei 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 passages found likewise in the Rik, points as distinctly to a more recent period as that of the other collection. This, however, 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 collection. 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 appended to 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 liturgical portions, it is particularly rich in Upanishads. The Rig- Veda is represented by only two Upanishads, the Aitareya and the Kausitaki the Sama the and ; by two, Chhandogya the Talavakara the White also the ; Yajush by two, Vriha- and the the Black darauyaka Vajasaneyi ; Yajush, by four, the Taittiriya, the Maitrayani, the Yajiiika,and the Set as 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. 81 A'tinan.

11. M-ih.-i. ma, Kathavalii

V Kdiuri :u ma

Ohnlika V'rihaiii, .

7 i'

lirudra

j I H i

1-J Nil.-iru.: k -liv.-.lxa

i\ indii. 14

luavindu. ;

iiidu I'M,. i, i

17 lu 18

j -s 1 \ 1 1 [fi

I't

1 K L 1

'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."* in " Prabhakara, the same way, says, there is no of part the Vedas which is purely descriptive, and which does not induce, restrain, enjoin, or prohibit actions."f In the Mundaka the Upanishad 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 that he has says studied the Rig, the Yajush, the Sma and the Atharva and other Vedas, subjects, but that they have not sufficed to him true and give knowledge, he accordingly seeks instruction in the Upanishads.|| Kapila holds the Vcdic or 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 them by are transient.^ The Gopatha Bra- makes the hamana, likewise, Upanishads stand apart from the 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

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, to j- A- ileviniti.-s of tlio Hindn panthcun. l^ut 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

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

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

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

livid. -d into tWO th. G paita j rompri-iii- tiv rhaj- -nd of Th.- Ohapi nne.|ii:kl

,nd th.

'101 u i:>

1 - 1- t ( i '-innl ir to I ha t ot 1 1, 4 of In io| it ha

: l.iit ;id invo | ?h-

;on to il.

liin- likr rli'iran

the irorl i-m Wit.li the exception of a few quotations from the of the and several hymns Rig Veda, anustubh slokas, the work is throughout in in this prose, resembling respect the Aitareya more than closely 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 presumed to be familiar with the rituals of the Vedas, and has only particular topics brought to his notice which serve to elluci- date some obscure or point, is worthy of being known as important; and even these are discussed in such a disjointed, that fragmentary, abrupt way, they entirely fail to be, to us at least, in any way interesting. Myths, legends and parables constitute the staple of the work but ; they are short, inconse- quential and are pointless. They intended to explain the nature origin, and fruits of particular ceremonies ; but, being most inartistically set forth, fail to attract attention. The case may have been different but before, certain it is that they have ceased to interest the people of this country since the last two thousand years. The work opens with the creation of the world, to which the bulk of the first chapter is devoted. As the subject has been treated in it with greater detail than in any other Veda, and is of some I interest, shall attempt to give a para- of it here with the omission phrase 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 must create from myself a second Deva like unto me.' It worked, upon, it well warmed, it fully heated its self. On the forehead of this well-warmed working, and fully heated (being) per- broke forth. Well " spiration pleased tltcrcby, it said, I, the highly adorable, know well all that should be known."

The rendering above given is doubtful. 13

U.ly ol 'ik-

l him.

,.ill .support all :u

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

f he lookol l.wii. aii

: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 that by name. Verily, of that venerable sage (rishi) Atharvan, the whole body with its members down to 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 he said, srishtvd Pmjdpatek prajz pdlayasva, therefore Prajapati came into beinr, and became the lord of creation. Atharvan verily is that Prajapati. " He worked and well (Brahma) upon, warmed, and fully heated that sage Atharvan. Out of that wrought, well-warmed and fully heated Atharvaii he formed ten Atharvana sages ; one of one one of two richa, richas, one of three, one of four, one of one of one of five, six, seven, one of eight, one of nine, and one of ten richas. Those Atharvana rishis, he worked and well upon, warmed and fully heated, and therefrom ten A'tharvana rishis the proceeded, eleventh, twelveth, thirteenth, fourteenth, fifteenth, sixteenth, seventeenth, eighteenth, nineteenth, and twentieth. " He worked well upon, 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. He

worked upon, and well warmed, and fully heated the A'tharvana Veda, aud from it issued forth the mind-like

syllable Om. " He worked well again upon, warmed and fully heated his self. his self From 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. He worked well upon, 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 therefrom the three aud the produced Vedas, Rig, Yajush Sama ; 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 is /*//'/<,,-' ///, : 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 and .said, \\c install /., frightened, Lord,

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

!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

: Hi : :'M , \\ -.- H Corked uj...u. \\vll .nd fully Ih that fr..m ,1,-d tli,- ].r...-e, VIM

H h. worked upon well warmed and fully

I ith f.-nned the t.-n

' hree, t"': 1 '

kc and

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

; th.-m t

MJM-:

and theiefrom j.ro.\. 16 INTRODUCTION.

the A' no i rasa *'It, Veda, 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 heated them and therefrom fully ; prepared the five Vedas, Sarpa Veda, Pisacha Veda, Asura Veda, Itihasa and Veda, Purana Veda. From the east side he formed the Sarpa or the science of from the south Veda, serpents ; the Pisacha on the science of from Veda, hobgoblins ; the west the Asura or the science of from Veda, giants ; the north the Itih asa or the science of Veda, history ; and from above and below the Purana or the Veda, science of ancient legends. He worked upon, and well warmed and fully heated the five Vedas, and therefrom 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 may " be : quoted Agni formed the threefold and seven-stringed sa-

" * The word used is clevan" gods, but seeing that in the Rig Veda even pestles and mortars and leather strainers are named devas, the word, it may be presumed, is here used in the sense merely of 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. . i ROD! cn ;

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 '].

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

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

r ..,iniinu 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

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 w Ont [t says, Brahfl

(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.

nil all all all ions, Devas, Vedas, sacrifices, 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, " its first vocalic instant From were produced the earth, fire, the the herbs, trees, Rig Veda, mystic sellable (Vyjlu-i //') him,

the Gayatri metre, the threefold stoma, the eastern side, the spring season, the instrument of speech tongue, and the power of 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.

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, vrihati the lightning, light, the metre, thirty-three-fold stoma, the cold and upper and lower sides, the

4Tliough the syllable is said to comprehend four instants, yet three t\\o consonantal instants are here recounted the vocalic and ; probably 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

vell versed in tli

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

II iw if liatever exists in this Oral

"A desciple of M heariDj 10 our guest :k< ill of ynr learning.* "' \\ .;n-ln-i

II replied the pupil

a ' I youth, t

t i who has com.- ng.

"The pupil oi < i lava, and s

9 tutor, II

' "(Of hi in :^alya) \

N ?.' *H Vedas, s

" ' (Glava sai

so speak of go< > II

kn<> I I(.\.

youth, to Gltoa ol the race of and address Mitra, him. saying instruct sir, and to the me, explain me Savitn, (/, c. the (i.-iva- of tri,) 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- to then tell ' vitri, him, 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 to pupil repaired where the other (Glava) was, and asked the question (which his tutor had suggested to him). " him no He (Glava) gave 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,' " to his own said ' He, Maitreya, pupils, ; forsaking me, repair I said of as you list, to your homes. Maudgalya that he was ill-instructed, and yet have failed to answer the question to me him I shall therefore and him.' put by ; go pacify " 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.' " ' said it is said that have committed He (Maudgalya) ; you every sin by coming here in a conveyance. I give you this car of mine in it.' auspicious (instruction) ; go away

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 should know to what they mean by dhiya (intellect) ; and, you i'.rnu-h which the sun in ')."*

; 'I' id I Mid

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

//// 'i -MM ; and tin' ^1 ry /;/'/,

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

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

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

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

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

and one coupl^. Vayu

:id '-th'-r, tin- S.-iviiri ; wliere\

id wherever tlicr

v, and \\ thus th ' the .nd the

' i'h' .11 : thin

COefl :nnl OD6

and uli '"also 18

'' Thosr ! {}l

itrf, L!2 INTRODUCTION.

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

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

thus there are two sources and one couple. The lightning

is and the thunder the Savitri (c'tdywt) Savita, (stanayitnu), ; wherever there is lightning there is thunder, and where theio is thunder there also is thus there are two sources and lightning ; one Life is and food the Savitri couple. (prdna) Savita, (anna), ; 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 and the metres the Savita, (ckhandas), Savitri ; wherever there are Vedas, there are metres, and where there are there also are the Vedas thus metres, ; there are two sources

is and one couple. Sacrifice ( Yajfta) 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- alias ty, (the Savitri Gayatri). Meditate on it. If it be religi- 1* ously held, (vrate), it abides 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 the the upheld Rig hymns ; by Rig hymns, Agni ; by Agni, here intended for woman prosperity (sri, Savitri) ; by prosperity, ; a a man work by woman, couple ; by couple, ; by man, ; by work, truth religious austerity ; by religious austerity, ; by truth, Brahma, by Brahma, Brahmana; by Brahmana, devotion; by devotion 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 i 5 i ; th.- upheld ; by ly Vavu, cloud;

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

: v by work, austirit ; bv austirity,

truth, ; truth; by 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/ ( nah /'/''-

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

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

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

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

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

is in : by devotion 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,

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

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

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,

s 1 1 elfin si! ar, sit nut i i in this order, and ihereof is sacrifice (ho highest "Those \v1ioknow the above think that they kn

but in know it not. Sacrifice is <>u reality they . established 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 established 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 who knows this as also who grace, ; he, 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 varenya from 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?

!\ .

I the Ti chapter d

1 duties appro llralm; i in- chastity d< to tin- dispassion, m>-ndieity, motion 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,

. il is, I 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 ..

the l.,.dv I I why why th-- le.rh

I) i:NTRODUCTION,

in .' and why and how other organs of the body perform their functions? and they are explained by referei of the sacrifice to various parts Darsapauniamasa ; 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 with the the jaws along tongue ; the neck and the the the Pratiharta, hump ; Udgata, eagle- like wings or briskets; the Adhvaryu, the right side chine with shoulder the the left chine the the ; Upagata, ; Pratiprasthata, the and the the left side shoulder ; Brahma wife of the Ra- the the the thya,$5 right rump ; Brahmanachchhaiisi, right hip the round the the lower down ; Pota, thigh (leg-f) ; the Hota, the left the the left round the rump; Maitravaruna, ; Achchhavaka, left the the the tin- the leg; -Neshta, right arm, (clod) ; Sadasya, left clod the master of the the sirloin and some of ; house, part and his the abdomen (flank? sada anuka) ; wife, the loin, or the which she is to bestow on a Brahm an the pelvic region, ; Agni- dhra, the stomach (vanishtii), the heart, the kidneys, and the the the left the household^ v right fore-leg (vahu) ; A'treya, leg ; the the two feet who ordains sacrifice,! right ; the wife of the who ordains the the left feet householder sacrifice, two ; and of in common the the both them upper lip ; 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. I cannot make out the distinction be tween the f avarasaktha "hip lower down" and thcurw "thigh." I suspect the last to mean the

leg. I J U^^?ri

ilt' of the th- i perineum ; hvarya,

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

Somasae e hide. 'I together make a total ofthL liurl . Dire impr IN lor of division. Thechapt in to a close with some subsidiary rules regard _: of tion /. c. the formal en^M^-nn-iit 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

^ relation oi to the ! subject of y sum it up

with an in which tl. |,,,_

it i\ memb. i i-^, and by the d D the preceding kandik.i>. Th-- sexmth

which :

then Porvlhuti, n,un.[>a, the

-linbandha. th.-n

I niedha,

dha, ti

Hi Pi shin;i. ! which

This passage iu the ori-inul tr\t BLODTK l [i

fruition by tlio ceremony of Sahasnulakshina (one involv- a fee of a thousand ing heads of cattle). Passing over some unimportant paragraphs we come to the twenty-third, which some details gives about the classification and particu-

lar times of sacrifices. All ceremonies are devidcd into ii

classes 1st all those in which the ; including cooking of rice or frumenty is the most important element, hence called 2nd those in which the of clarified Pdkayajna* ; offering butter is the most and 3rd those in important Haviryajna, ;

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 nine kinds of Bali ; 3, Sthalipaka ; 4, ; 5, Pitriyajna ;

6, Ishtakah ; 7, Pasu.

Class, II. Haviryajna, comprising, 1, Agnyadheya, 2, Agni- hotra or the nine ; 3, Paurnamasi; 4, A'mavasya Darsa; 5, Ishtis the four Pasubandha. ; 6, Chaturmasyas ; 7,

Class. III. Somayajna, comprising, 1, Agnishtoma; 2, Shodasiman Atyagnishtoma ; 3, Ukthya ; 4, ; 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- of that here does nies, yet some authors are opinion palm, not mean " to Indian Mul- cooking. It signifies, according authorities," says Max " ler either small or yood. That pdka is used in the first sense ap- ' such as mat "he who is smaller pears from expressions yo pAkatarah, than we." But the more likely meaning is good or excellent or per- because th<; commentators remark, these ceremonies fect ; ,as impart fitness without which he would be exclud- to every man that peculear 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 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 important m. 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 importance as 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 Uma and 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 in lord's spritely attendants, she hurried through space, and a INTUuhl 01 i twinklii 1 ini.Ut the i^e-dlv company \\!I

tther mint- '

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

Wherr Mich aitls

< i '-liall ncvrr

n.'tli all aiv \v.-lc.)iiir.

All t'he goda 1'iit inc."

tin- Muni J)akslia,

M and cold his t.ic :

\V-l-,.nic ih >u, to,., daii-l

Sine.; tlmii

Hut thy iVcn/icd husl.aiid >hiiu.' other ;

( >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 ?

" this Thou to love 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 company beheld 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 oblation on the fire, and brought forth from the flames n mighty host of frightful Ribhus who soon compelled them

^- Waterfield's I n,

of his father, but the popular version brings them to this place. to run away. \\ to h riti- tl.ii! of lu> p pore body of hair from 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

and foot I .I hand and tnunpl.-d UJK.II. victim the foremost among the ,ksha lmns< If, wliose into th<* 3 lopped off, and thrown 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,

-.1 hi \y supplirat. 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 the of the neck at Kasmira tin; Sugandha; 4, top ; 5, at Jvalamukhi the breast at tin; tongue ; 6, right Jalandhara; 7, heart at Vaidyanatha ; 8, the knees at Nepala; 9, the right hand at Manasa- the navel in Utkala at 10, ; 11, the right cheek

Gandaki 1 the left at 1 the ; 2, arm Vahula* ; 3, elbow at Ujjayani ; the at the foot at 14, right arm Chattala, Chandrasekhara ; 15, right the left foot at Trisrota at Tripura ; 16, 17, the pudendum Kamagiri the at (Kamakhya) ; 18, right great-toe Yugadya; 19, other toes at the at right Kalipitha, (Kalighat) ; 20, fingers Prayaga ; the at the Varanasi the 21, thighs Jayanti; 22, earingsat ; 23, back of the trunk at the ankle at - Kanyasrama ; 24, right Kurukshetra 9 wrists at Manivedaka the back of the at 25, the ; 26, neck Brisaila ^ 27, at one at the backbone Kauchi; 28, hip Kalamadhava j 29, the other at armada the left breast at the liuim hip N ; 30, Kamagiri j 31, head at Vrindavana the of teeth at of the ; 32, upper row Suchi ; 33 r row of teeth at the left the lower Panchasagara ; 34, talpa (shoulder the do. at left at blade?) at Karatoya ; 35, right Snparvata ; 36, the ankle,

Vibhasha; 31", the belly at Prabhasha; 38, the upper lip at Bhairava- the chin at Jalasthala the left cheek at parvata j 39, ; 40, Godavari j the shoulder at Ratnavali the left shoulder at Mithila 41, right -, 42, ; the bone at the ears at Karnata the 43, leg Nalapati ; 44, ; 45, mind the at Jasora the lower at at Vakrevara j 46, palm ; 47, lip Attahasa ; at tlie at 48, the necklace Nandipura ; 49, anklets 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 this to to say about division, as,according it, the body was consumed by a fire which was evolved from the Devi's profound meditation. to Wilson > the Sanskrit word in $ Ram according y the Bhagavata Purana is which means both a a ajn} goat and 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

t the progep'tor, Prajapati,"at least In- is described as the "spirit oft! face of the waters." $J>aksha, however, lad m

. Idle had two and Sat the d Neph only ; i,

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.^ion 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 and for numerous the to green parrot ; progeny offering 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 and i the Visvedevah but A'dityas, Vrihaspat ; they are defeated, and at last are obliged to regain their lost ground by a Yajna. The 13th kandika* gives an account of how Vasishtha, 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 appropriate 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 at first there existed the E-ik the k only and 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 of animated ' Not so multiplication beings/ ;' replied Sama ; ' my greatness is higher than yours.' The Rik divided herself into and addressed the other but no two, ; got 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 . is got the ck. ami ly it p:i

1. and superiority attained. What.

it is that which is born, pacified, (Saina; ; Samaless or un- > d i< condemend. Each of th- Kik,

me five-fold; these five parts are A ,nd tho middle and Nidhana and Va^ ; Udgitha, ; 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 (!<>patha i Q6d which is calculated to tlin.u anv

en tin- : condition f India at th-

inly kir i .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!

1 in j.alha I .

pul.lie 1 have t" express my

I thai it

mdmii 38

the work When 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 was not accessible after his death the gloss ; 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 5 J 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 the 1G2 each From Benares College ^Library ; folia, 13 X 5 5 lines on a vat 1878. ; page ; dated, Sam 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

!' I : 'hadur (Jopala minkha !

. old. In: Badly -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 ;l le--ille.

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