gopatha brahmana
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UNIVERSITY OF TORONTO
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WILLIAM H. DONNER
COLLECTION
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/BIBLIOTIIECA INBICA :
A
I'lON 4 iK 1 1]; I K.NTA I. \VORKS
PUBLISH ED BY THE
JASIATIC SOCIETY OF liK.\<;.\L.
INK CJOI'ATHA IM.VVIIMANA
Of TIM' \TIJ \i;\ \ YKI'A
nn: dftlGINAl SANSKfilT.
BDITI-I.
i; A -i I.N I HI \L A'I.A \i ri'i.'.v.
;A<'|| \MH:\ vn>\ Ar'BHUSHAJ
ll.C I JT%.
\
LIST OF PKOPER NAMES
-V. y?. No references have been attached to such names as Indra
b idi occur very frequently.
.. 33
Agni,
Agastyu,
LIST OF PROPER NAM
,
Kabaiidlui. . . . . fa
Kabandhi, . . , . ... 3Q
... ib.
Ivasyapa, ... .. ... ... 28
Kausalya, .. r- _ ^ ^Kaussimbeya, ... ... 71
Jvrinvaiia, ... ... . . -)^
KUI'U> ... 45 30
Kusuravindu, .... 71
Magadha, ... ..- ... 30
Mandhata, ... ... ^ fa
... ... ... ... ib.
MaudgaJya, ... ... 16
Mitra,
...t> . ... ... 80
Panchala, ... ^ 45 30
Parikshit, ... ... ... 25176Prajapati,
Prachinayogyar ... ... 49
Priyaaiedha, ... ... 5jPredi > -. .. .'!.' .'.'.' 71
- ... ... ... ... 30
-. ... ... ... 35
Saiihanu, ... ... ... 28
Sarpadafishtra, . . ... % . fa
Satyahavya, .. ... ... ... Ill
Saunaka, .. ^ ... 45
Savasa, .,, ..... .. ... ... 398*lva > ... - .. ... .. 30
Svaidayana, Saunaka, .. ... ... ^Sva, ... ... ... "7 28
Svayambhu, ... . . ... 28
Taraksku, .. ... itt ^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
35MU ' ... ... ... ... .. 1Hi"itra, ... l^Q
dovtili,
l>ati
> ...'.'.'. 111,115
lllikal^ .. ... 171,183T̂UU '
... 30
CONTENTS
TIII-:
I'ATHA BRA'HMANA.
KIIIST P.MMK.
LpTER I.
:;ku.
1. Brahma, v Miinu ... I
"i, ... ... H).
AtV'l lr']>s into tl, . I liliri-u
...
:ll.
I Athar. S 'f <! na
...
he three r ,.-1 of tin- tin.
'
n.vu >
//.
: .f tllf livi' li.
1 I I' 7
:inl ntln
1 1.
J5. A
2
. ik:i. Page17. C'n-atioii of ilu- earth A-C. from Om, .. ..1018. Do. ether Arc. .In., .. .. if).
19. Do. heaven Arc. do., .. .. ib.
20. Do. water A.V. do., . . . , ib.
21. Do. Sruti &c. do.. . . . . ib.
22. Praise of Om, .. .. .. ..1123. Legend of the Devas giving preeminence to Om, . . ib.
24. Questions regarding the derivation of Om, .. ..1225. Legend of Indra and Prajapati on the derivation of
Om, .. .. ... ... ib.
26. The root of Om, .. .. .. ..1327. The syllabic instants of Om, ... . . . . ib.
28. Legend on the preeminence of Om, t . t . , 14
29. Relation of Om to the defferent Vedas, .. ... 15
30. Philosophy of Om, ... .. .. 16
31-32. Anecdote of Maiulgalya and Glava on the meaning,
object and preeminence of the Gaytri, ... ib.
33. The twenty-four sources and twelve couples of the
Gayatri, ... . .
<<( 18
34. Meaning of the first foot of the Gayatri, . . . . 19
35. Do. of the second foot of do. _. ... ... 20
36. Do. of the third foot of do. . . . . . . ib.
37. Succession of the twelve great elements ib.
38. True knowledge of the relative, importance of the twelve
elements, ... ... ... 21
39. Advantages of washing the month (dchamana) with refer-
ence to the preeminence of water, 22
<'ll.U'TKK IT.
1. Propriety of performing tin-
2. A Brahmaohri should overcome the seven passions,~prideof caste, of fame, of dream, of anger, of praise of beauty,
of do. for virtue, of do. for sweet odour, ...
5
ika.
3. Th- dm ii.-l
.
ual cuimrctiori :md ni ..
thinking on
...
in tin- t\v.. hand>. tli,' month,
'. :in.l th-- -, should )> ,.,
5.- ! ik.sliita ami t
dc-r iiii|.irlan-' <>t' I'raliiinu-liai' .
and t lie tiiiu- which should !.. ,i
C.- I
'iia sul','
l-lcrs t.. p\r tin-in aim ,
ing i
iii'l
...
l'i.i :
nd the
8|)ccial knowlcdgo with which tin- ditlrivnt
...
....sai-rilici: \\ itli T ft
.d tli.M'
reason why it. In
: >. !' this a 1,'L' \.M-V-P i^ oxplni1
the
I r'OXTEXTS.
Kaiidika. Page
produced by speech from darksome t'rightful wafers, and
was pacified by Kubaudhi with an A'tharvanu mantra
after the other Vedas liad failed, ... ... .';,">
19. The origin of the officiating priests 3the second
requirement of Agnyddh&na described in a legend in
which Indra assumes different shapes to protect a sacri-
lice of the gods from the intrusion of the Asuras, ... 'W
20, Origin of the Vaisvanara fire and of the sacrificial horse, 37
21. Agni pacifies the horse; the offerings to be presented
to him, . . ... ... . 38
22. Advantages of offering oblation on the Santapana fire, ... 39
23. The domestic ceremonies in which the Santapana fire
should be employed, ... ... ... 40
24. Legend on the qualification of the priests : the hota should
know the II ig Veda ;the Adhvaryu should know the Ya-
jur Veda;the Udg'Ha should know the Sama Veda ;
and
the Brahma should know the Atharva Veda, ... ib.
CHAPTER III.
1. The importance of having a Brahma versed in the Athar-
vanglrasa at a sacrifice, ... ... ... 42
2. The impropriety of employing less than four priestsversed
in the four 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-
formed, and the latter's reply thereto, ... ,,. 49
lika.
l.'J. Legend - l>.uit r-i'vtain
. ;ni<l expiations for tin'
' '
1 1. Ad
f Priyamedhaa of tln r:\cr of Bharadvrfja, <>n
shoulil In* in-rfornu-il
lailv .. ... ... ..5416.-
'
. i-Tivaii-'ii 'ic \v>nl
pi,
17. LogiMul about certain t' th n.-uii'.- "t' Kani. \\\\
n A^iiishtonia witli a feo of on- ro\v, and
MTCof,. . ... . . ..//>.
18. i ling tli" distribution of the slaughtered
Tiriutms_r I'l-it-.-- ... . . if>,
'. <>rdi ita in fiiMH'i'tioii
wit'
Jl-L"J. i
1
1 slimild not jii-rfonn, .. H>.
-..okin.u' fnuwnty l>y an .nlaiin-d|.i
, ... ... 60
OBAFTIB iv.
1' >i-'iin.i' tder, . .
of i
Do.
\\lh-in
//'.
the
1
. .
6 CONTENTS.
Kandiku.
10. Rewards attendant upon the performance of those cere-
monies (the same as in the 8th K., ... 5511. Advantages of knowing the above, 6612. Do. of performing the Dasaratra as a part of the
year .. .. ib.
13. Do. do. Mahavrata as do., 6714. Questions and answers regarding the performance of do., ',!>.
15.-Do do., mm _ iftm
16. Do. do., t ; ..6817. Rewards attendant on do., ?7,.
18. The two wings of the year, the two half-years, . . 6919. Both halfyears connected with sacrifice, ib.
20. Question and answer regarding the connection of the
Jyotishtoma &c. with the half-year, if>.
21-22. Connection of the year with the Atiratras &(.-., 7023, Do. with the sun, ... ^24. Legend of Predi son of Kansambi, and Uddalaka son of
Kusuravindu, on the subject of the ceremonial connec-
tion of the days of the year, . . 71
CHAPTER V.
! Abhiplava ceremony noticed in connexion with the year, 72
2. Gadhapratishtha ceremony noticed, ... ?7>.
3-5. Allegorical description of the year as a man; its mem-
bers are represented by the different ceremonies, ... 736 Advantage of performing the ceremonies after knowing
their relation to the year, 777. The succession of ceremonies; which should follow which, ib.
8. Legend of Prajapati attaining eternal fruition by a cere-
mony which envolved a fee of a thousand heads of cattle, ib.
9. The most important requirements of different ceremonies
to make their fruition permanent, 78
10. A legend about the Sahasra-samvatsara sacrifice, and its
substitute, , t 79
. ,,\ 7
Page
11. I
12.-- ' tin- inori. ,na-
...
13. ! :n:i <!>.,
Do,
I> .
83
m sacrit . . . . > }
22. < ;.(! fruit<,
of
.
ill'I rr.jti: 86
ccr- ... 87
OK,
: I.
'
:
^'/, 89
90
.
6.- :. tliMM- v.
.
'
8
Kandik;i. Page7. Legend on the origin of the Odana-sava or cooking
ceremony, .. .. ... ... //...
8. Origin of the Nakshatras, .. ... !KJ
9,- Kxpiution necessry should the moon rise when the pri
is about to cook rice for the evening offering, . . ib.
10.- The new and full moons, and the creation of animals
therefrom, . . . . . . . . 94
11-15. Rules regarding ceremonies to be performed on the
new and the full moons, ... .. 94
16. Sacrifice to Indra and Agni by those whose father and
grand father have not drunk the Soma juice, . . 95
17. Legend showing the different cosharers of the offerings
at an Iiidragni sacrifice, ... ... ib.
18. Do. continued, showing the advantages of the sacrifice, . . 9G
19. Avantages of the Chaturmasya homa which should be
performed for four months from the full-moon of Phal-
guna, . . ... . . 97
20. Advantages of worshiping different deities at the Agni-
soma sacrifice, .. ... ... ... ib.
21. Anecdote of Prajapati creating the animated world, and
Varuna regulating the same. .. ... .. OS
22. Advantages of various offerings to Indragni, Varuna
fec., ... ... ... ... 99
23. Advantages of offerings at various times, .. ... 100
24. Do. offerings to the manes, .. .. .. 101
25. Do. of various offerings to different deities on different oc-
casions, . . . . ib.
2G. Do. of the Chaturmasya homa, . 103
CHAPTER II.
1. Offerings of flesh meat on the A'hit'igni, . . 104
2. The gods, resolved to overcome the Asuras, devide them-
selves into five parlies, . . ... ib.
3. They suggest different means of conquest, ... ... 105
ika.
th". !. . .
7 'it \vitli
1 1
'
:" .Irinkii 1 1 1
.
,.,1123
I
...
...
...
...
i
'
-
1.
n,
I
>,.Vft
10 CONTESTS.
Kandik-i.
."). -The means of making the Vashat most advantageous, ... 1-4
('. The Yushat identified with speech and breath,
7. Do. do. witli the seasons, ... ... ...125
8, Rapetition of a certain mantra beginning with the word
It old yakuJtat, kc ,
9 lirasons for repeating the Hinkara, ... .. 12G"
lU-11. Various terms and measures appropriate for the nioi'u-
ihg, noon and evening sacrifices, .. ... 1-7
1'2. Legend of Prajapati and Mrityu in connexion with the
inoniing offering of the Ekaha ceremony, .. I'l-)
1 3. Mitni and Varnna's shares of the morning offering, . . .i!>
11. Surya and Indra's share at do., . . .^.131
.15. ludrngni's do. at do.,
10. Number of invocations meet at do., .. ... 132
17. Necessity of fee, or dakshina, at the morning and the
midday offerings, ... ... 133
18. The order in which fee should be given beginning \\ith
the Agnidhra, . . . . /'<>
19. Ad vantages of giving cows, goats, sheep, horses, gold,
clothes, carriages, cooked rice &<., . . ... I'H
o, )__ | J( .,rj, n( ] of the Sama and tbo Uik nniting to niu]tl))ly, ... th.
^>[_ Identification of members of a sacrilioe with ivrtain
classes of mantras, .. .. .. '"''
'22.r
rhe above identifications explained in detail, ... <>
23. The god of the midday ceremony ^Indra) and u
to him, . . . .
I\r
.
l-2-3.-*-RelationBliips of the members of the VC<!MS, witli tlu-
l)<-vas, .. .. ... .. 137
4.- Hymns appropriate at the ceremony, .. ... 1-30
5. The evening offering to|l>:-made )>y the Agnidhra with the
Patnivata hymns, .. ft| .. ib
1 1
lika.
Itar wit:; 1 tiion off
.141fuurj'l.v . ,nl
ttg tlit'in,
10. '. ilu- nii'l'i
.n.l thru
1 1. !
-
{'.! Iniinan o' . 1 ! I
n uitli tlio !':
...
13. i !ia im-lu'i
...
1
.
1.
2.-
i ;
the liiiin
v
-
,
12 TENTS.
Kundika
1 1 . Anaikahika ceremony described,
12. A'rambhaniya mantras, .. .. ... l ;i ^
1 3-11. Faridhditiya mantras,
15. Tlie singing of the Achchhvdvaka priest, . .
CHAPTER. VI.
1. Origin of the Sampata mantras, ... ... 161
2. Praise of the Sampata mantras, ... ... 102
3. Do. of the Pragatha, kuxtamifidra &c.,
4. Do. of the Sampata mantras,
5. Peculcarities about the Ahina ceremony
6. Doubts regrading the Uktha solved, . . . . 100
7. The uses and advantages of various Ukthas, ... 107
8. Do. of the Nabhanedishta, Narasunsa, Pragatha, Bal:\-
khilya, Vihrita, Vrihati, and other hymns, ... 109
9. Legend in support of the above, .. ..171
10. Praise of the 6th. and the 7th. days, ...1^'
11. Legend regarding the above, ... ... .. 174
12-16. Various hymns to be muttered (safisana) in course of
the ceremony, . . . . ...1 7 5
RODUCTION
., I
|
''in i
7 .. !
I .. 11,,1
l
.
.
-
I
Wilson's V; 1,:, i I'm.na,,.
-jso. I have not been !
i
. ;:XTS.
Kandika
1 1 . Anaikahika ceremony described,
12. A'ramUumiya mantras, .. .. ... I' 1 -
13-11. Puridhdiiiyii mantras, ... .. ... v7.
IT). The singing of the Achchhvavaka priest, . . . , 15 (J
IN PRODUCTION.
Alik and in extent, th A.tharva ia tin- lea^t nn-
four \Vda- It ha> n<ne of the halo of that
remote antiquity \\ ; 'inmends tin/ 1: to tin-
attiMitin >f tin- scholar, tin.- liistori;jn, and the philo-
"f a cliai-adtT which cai.nt but
plar.- iti
.linatinii to the other works of the d;i
which it IM-IOM^.P
l'i -al> in mat t.-rs whicli :iual,
arni -tamp.'il with tin- s-al'
the most primitive simplicity ; the
Ath-ina f..ll<.\v>. it alup n -\]>niiilrr. In extent, the
In- Yaju>h, and tin- S ideral.lv
comjii-i- \ iyu Pin
lively : whereas tha< -f the
; \\liile the M<-;
^nailer.
One r>rahmana. BOUie "I
. eaeh. while tin- latter ha-, an mil\ !
int The nui
re, like\\ isc, limited, .ind
"' !l Ahieh ;i; .nltheliliriu !iie|\
doubtful,
I
!
AISO. I I.
,
INTRODUCTION.
mainly, tlimioi,noti-exclusively, founded on the reprah',1
tinn of th Yedns iii ;inH'iit Sanskrit literature under the
name of Trayi-vidyii or"the threefold knowledge," or simply
trayi'"the thn /^V strayas trayi. Amarakosha.)
including the Rig, the Sama, and the Yajush, but omitting the
Atharva. This, argue the impugners, is as plain an acl<
ledgement as could be, 'of the non-existence of the Atharvaat an early period, and of its Avant of authority as a Veda
; arid,
in support of this opinion, quote, among others, two passagesfrom the Shadvinsa Brahmana of the Sama Veda, (1 p. v. kh.)in which it is said that
" Praati created the (the first) three
Vedas,*" and that" he produced the Rig Veda from the earth,
the Yajur Veda from space, and the Sama Veda from the hea-
ven," (Lit. from this),f and also a sloka from Mann, which says,"Prajapati milked from the three gods Agni, Vayu, and Ravi,
the three Vedas, Rig, Yajush, and Sama for the accomplish-ment of sacrifices.''];
The defendants admit the premiss, btit deny -the conclusion.
They assert that the term Tmyi-vidya, is a common name for
those parts of the Vedic literature which refer only to
sacrifices, and as the hymns of the Atharva are not used in su-
ch sacrifices, they are very properly excluded, without in any
way impugning their authenticity or authority as scriptures.
There was, they add, only one Veda at first, and when the
hymns comprised in it were classified, those which did not.
refer to sacrifices were put together, and these constitute a se-
perate class. Thus,"the Veda," says Madhiisudana Sarasvati,
*'is divided into Rich, Yajush and Sama for the purpose of
carrying .out the sacrifice under its three different forms.
The duties of the Hotri priests are performed with the Rig-
vn 3
, those of the Adhvar-u 'th tlie Yajur-veda/ll.
of the Udgatri j
The duties of
the BHhman and th :iroe.
The .' la, on ti -tally dii It
is n<
to blt:ss.* jiimcnt ;>ear
than coin in
i ;ui<l ivmarkal.: hr Hindus tht-n.
i d-mi)' th, autht-ir
and that it did sa-
crifices which constitute th'
;'
the circu inn^
h occur likewise in th
freqr, uned in the Brahni in.is of tin- .>th.-r Vi-d.i^. !>
>r doubt that it \\M* ounpih-d, m put to^L-t'
at about the same &%* \vh.-ii th- I -dh-.-tion
pleU is of course ol ter dajbe th*o
the Rig Safthita\ for it inrlud.^ a p
its pu but t!
coiniH I
^at will s^u . J 1 )j MJ\ Mulh'i
after a c-u- tul .n has come
to t1 n. !!- c Ti .
cnce to their sacred lit
meat
the songs of the Ath sa .li 1
Apud Max Mf" Tut
fessor Max Mullrr,4*
is well niHrkr-J in a p:r ,,-:, ,,f f I,,-
Vithi
INTKolHVTloN.
literature of the Brahmai.as. In"some of the Brahmanas, the
Artharvangiras' are mentioned. The passage translated be-
fore shows that at the time when the S'atapatha Brahma MM
was composed the songs of the Atharvangiras' were not only
known, but had been collected, and had accually obtained the
title of Veda. Their original title was the Atharvangiras' or
the Brigvangiras, or the Atharvans;and these very titles show
that songs which could be quoted in such a manner must
have been of ancient date, and must have had a long life in the
oral tradition of India."*
According to Puranic account the name of the Atharva Veda
is due to a mythological personage, Atharvan, the eldest son
of Brahma, to whom, it is alleged, it was first imparted. From
Atharvan it decended through a succession of pupils to Angiras,
from whose name the Veda is called A'ngirasa, or Athar-
vamgirasa. It is, likewise sometimes, called Bhargvan-
girasa, and Brahma Veda. The last name is. accounted for
on the assumption that it belongs to the Brahma, or the
chief priest, in the same way as the other three belong to the
Hota, the Adhvaryu, and the Udgata. Inasmuch, however, as
it contains nothing which a Brahma can make use of at a
sacrifice, the ascription is probably due to a desire to raise
the Veda to a rank which it did not originally possess. The
Gopatha Brahmana recognises all these several names, but
the details it gives (as quoted below) are totally different from
those of the Puranas.
Allegorically the Atharva is represented as a lean, black-
man, sharp and irascible, amorous and fond of little things,
possessing power to assume any shape it likes. It is describ-
ed to belong to the family or clan (gotra) of Vaitana, and to
have Indra lor its special divinity, and the anustubh for its
peculiar metre. Its upaveda or subsidiary branch is said to
be the science of warfare, s'astravidyd.
Ancient Sanskrit Literature. 446.
mivomvi '
tt mn and aiTaii"vm ut h -ixlni"O J J "^
the Vislinu Pii illustriniis Muni Suinantu
indha. \\hn i
portion-'
-
I and to
Krahma-
K-ili, Saulkayani, and Pip;>al:ula. Pathya had thrrrpii'
i. Kiunudadi. and S.iun <l
Saunaka. ha\ in- dividrd \\\> Sanhita
to r.ahhru, and thr nth.r
i t'mni thrinBp]
an<l MnDJakesas. Thr piinripal suhjrrt.- nj' <lit]rrriur in
<>t' thr A.tharva-Veda nn- tin- tivr kalpa>
monials: tho Nakshatra Kalpa, or ruh-s t'nr \\..i ^hipini; t h.
tlir Vaitana Kalpn, rulrs t'nr nl!
-rnerallv ; thr Sanhita Kalpa, Ornii
olfl : tin \ \ i!pa, in-
md pi.; 'inn <t' tors and th.-
^;i:iti Kalpa,
n in tli
the aliovo, lut 'hout 101 wn.
Ace
the .' iiuantii. ?h- Irarnrd in th-
iiita to his pupil (\\
to th
it in t-i h
him). N. ili. tli- ;
ioa,
i tii. n t i and others
(pu; Tin- N
thr
' \\
INTRODUCTION.
Vedas, (whose teacher's name says the commentator, are not
given). These are the teachers of the Albarvana."*
The Charanavyuha, which is believed by some to be an older
and more reliable authority, does not, however, support these
subdivisions. According to it, there were, originally, only nine
different recensions of the hymns of the Atharvans. But
neither the sakhas of the Vayu, nor those of the Charanavyuha,with one exception, are now available, ami even of the nine
schools of the latter the names are in many cases doubtful.
According to Dr. Max Muller's conjectural emendations, the
names are: 1. Paippaladas, 2. Saunakas, 3. Damodas, 4. Tot-
tayanas, 5. Jayalas, 6. Biahmapalasas, 7. Kaunakhins, 8. De-
vadarsanins, 9. Charanavidyas.
These, however, are not all borne out by the six MSS.
which I have consulted. They give
MS. with me.
IMKul.lVTi t
Professor M.i\ MulU-rpuN all th<> names in tlio plural; hut in
3 of the tre in the singular, and the
names are in the plural,
there m, art' implied; where they are in
liar only 01. <tr<i
>kiog to these (liscni it may be fairly ootieia
nl become already ol>- ben th <
v v U :
illu<l>(l I, i
r tlie name of tin- Atharva \' da Sanhitn. of
nn has Ix-rii jnihlish.'d In Pn.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 pas-
sages found likewise in the Rik, points as distinctly to a
more recent period as that of the other collection. This, how-
ever, would not necessarily imply that the main body of the
Atharva hymns, were not already in existence when the com-
pilation of -the Rik took place. Their character would be
ground enough for their rejection and exclusion from the
canon, until other and less scrupulous hands were found to
undertake their seperate gathering into an independent col-
lection. The nineteenth book is a kind of supplement to the
preceding ones, and is made up of matter of a like nature
which had either been left out when they were compiled, or
had been since produced. The twentieth and last book is a
liturgical selection of passages from the hymns of the Rik,
and it is not easy to see how it should have become appendedto the Atharva as a portion of its text."*
No record has any where been met with of the number
of Brahmanas which the Atharva Veda originally included. At
present the Gopatha is the only one which is accessible.
If the Atharva is thus poor in its hymnological and litur-
gical portions, it is particularly rich in Upanishads. The Rig-
Veda is represented by only two Upanishads, the Aitareya
and the Kausitaki;
the Sama by two, the Chhandogya and
the Talavakara;the White Yajush also by two, the Vriha-
darauyaka and the Vajasaneyi ;the Black Yajush, by four,
the Taittiriya, the Maitrayani, the Yajiiika,and the Setas
vatara; whereas the Atharva has no less than fifty-two affiliat-
# Journal, American Oriental Society, IV, 250.
i numht-r c! .'th.T> nt more or lees doubtful
auth'-ntieitv. Tin-H 't the >.-i-allt'd A'thrin
which 1 ha, all inii Each of
of arran_ One of them inch.
of the S .thor tin- Taittiriya,
f tin- Ulat-k Vaju-h: aii'l the thirl, \vhioh is the in.tst nio.l
iiii, the Gopichaiulana and othor works
which ai ni th^ oth.-r t\vn. The lit'tv
:iii.l- up lv OOlIBi -lillVn-iit i-hajittM-s of th
as distinct work \
fill -: rompih'd the fnllov.
il list;
1. Oarhha.
ma,
V Kdiuri
Ohnlika
7 i'
j I
1-J Nil.-iru.:
i\ indii.
luavindu.
iiidu
17 lu
j-s
I't
L1
1K
81 A'tinan.
11. M-ih.-i.
Kathavalii
:u ma
V'rihaiii, .
.
lirudra
H i
k -liv.-.lxa
14
;
I'M,. i, i
^7
18
1 \ 1 1 [fi
'Mil 1 1
10 INTHOhl i I;
33, 35, 30, 45, and 51, and supplies tlicir places by Brahma -
\ idya, Samanya, Shatchakra, Gopala-ta'pani, Vasudeva, Gopi-
chand&na, A'tmabodhn, Ganapati, Krishna, Atharvavcda, and
a second Maha, following in this respect the modern MS of
the text.
It should be noticed, however, that, strictly speaking, the
Upanishads cannot be called integral parts of the Vedas,
for they have generally been placed in opposition to those
works. Thus Jaimini, in the Purva Mimafisa, defines the
Vedas to be "\vorks intended to promote ceremonial ob-
servances;
those which do not promote them are not
Vedas."* Prabhakara, in the same way, says,"there is
no part of the Vedas which is purely descriptive, and which
does not induce, restrain, enjoin, or prohibit actions."f In the
Mundaka Upanishad the Vedas are condemned as teaching
"secondary knowledge" (Apara vidya"), which is to be re-
jected in favor of the teaching of the Upanishads."* Narada,in the Chhandogya Upanihsad, appears before Sanatkumara,and says that he has studied the Rig, the Yajush, the Smaand the Atharva Vedas, and other subjects, but that they havenot sufficed to give him true knowledge, and he accordinglyseeks instruction in the Upanishads.|| Kapila holds the Vcdicor revealed means of attaining salvation to be as ineffectual
as the temporal onelT; and Isvaralcrishna, working in this
light, condemns the Vedas as worthless, because the rewards
attainable by them are transient.^ The Gopatha Bra-
hamana, likewise, makes the Upanishads stand apart fromthe Vedas (1,21). Seeing, further, that the so-called A'tharva-
|| Chhandogya U. p. 116.
11 ^f^^wtH^-' I
INTRODUCTION. 1 1
is do not oo of any extant Brahmana
or A'ranyaka of the Athan they may \
ably be i indrpemlaut of that Veda. It
theless, be borne in mind that some of tli
<f ti from a very early period, ami Mann.
a and other hi<^li authority's have reeo^ni>ed t!
right to be th<>u .-, hole of
the'
-ithority >n tltcii antln-nti-
M s.-rij.rur- Kofit oi theological in
lal loaiiin a.sos, toj-
A- ileviniti.-s of tlio Hindn panthcun. 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
I and to th' Irani. 'd on ,,f I
1
the I ,),!',*}' ,s7 ///-'
.-liable b : with in l)i:r
1
livid. -d into tWO paita j
th. G
rompri-iii- tiv rhaj- -nd
Th.- Ohapi of nne.|ii:kl
:
,nd th.
'101 u i:>
4 1- of t In 1
(io| it ha i - '-innl ir to I ha t ot 1 1,
;id invo 1
: l.iit|
?h-
;on to il.
liin- likr rli'iran
the irorl i-m
Wit.li the exception of a few quotations from the
hymns of the Rig Veda, and several anustubh slokas, the workis throughout in prose, resembling in this respect the Aitareyamore closely than the Brfhmanas of the Yajush and the Sama.This resemblance is also observable in its subject. Nothing is
treated of in it in full or in all its detail. The reader is pre-sumed to be familiar with the rituals of the Vedas, and has onlyparticular topics brought to his notice which serve to elluci-
date some obscure point, or is worthy of being known as
important; and even these are discussed in such a disjointed,
fragmentary, abrupt way, that they entirely fail to be, to us at
least, in any way interesting. Myths, legends and parablesconstitute the staple of the work
; but they are short, inconse-
quential and pointless. They are intended to explain the
origin, nature and fruits of particular ceremonies; but, being
most inartistically set forth, fail to attract attention. Thecase may have been different before, but certain it is that theyhave ceased to interest the people of this country since the last
two thousand years.
The work opens with the creation of the world, to whichthe bulk of the first chapter is devoted. As the subjecthas been treated in it with greater detail than in any other
Veda, and is of some interest, I shall attempt to give a para-
phrase of it here with the omission only of such eulogistic and
explanatory passages as break the thread of the narrative." Om ! Verily, Brahma alone by itself only existed at first.
It willed.'
I alone exist as the highly adorable.* Ho ! I mustcreate from myself a second Deva like unto me.' It worked,
upon, it well warmed, it fully heated its self. On the forehead
of this working, well-warmed and fully heated (being) per-
spiration broke forth. Well pleased tltcrcby, it said,"
I, the
highly adorable, know well all that should be known."
The rendering above given is doubtful.
13
li
U.ly ol 'ik-
l him.
,.ill .support all :u
: ; \}\- tli.-.M-
f he lookol l.wii. aii<l in
I
:i-l ilr.pp i into tin- H-
upon v. \\ai rn-'.l ami tully ih.>
ireU-waimod an.l fully ht-ati-.i \\,
into tu that which
gross, G ine, nnp>tah!.-. nnp.-i >n.|
with ;
k !
i-l fully I
by what
having
!|.l
H til.-
'
II.
r
n
!
In ;
'iMld t !
INTRODUCTION.
Atharvan is called by that name. Verily, of that venerable
sage (rishi) Atharvan, the whole body with its members downto the smallest hair and the vital airs, was like that of
Brahma. To him, Atharvan, said Brahma;
"Having created
the beings of Prajapati protect them." And because hesaid, Pmjdpatek prajz srishtvd pdlayasva, therefore Prajapaticame into beinr, and became the lord of creation. Atharvan
verily is that Prajapati." He (Brahma) worked upon, and well warmed, and fully hea-
ted that sage Atharvan. Out of that wrought, well-warmed and
fully heated Atharvaii he formed ten Atharvana sages ; oneof one richa, one of two richas, one of three, one of four,one of five, one of six, one of seven, one of eight, one of nine,and one of ten richas. Those Atharvana rishis, he worked
upon, and well warmed and fully heated, and therefrom ten
A'tharvana rishis proceeded, the eleventh, twelveth, thirteenth,
fourteenth, fifteenth, sixteenth, seventeenth, eighteenth, nine-
teenth, and twentieth." He worked upon, well warmed, and fully heated those
A'tharvana as well as the Atharvana rishis, and whatever
'mantras he beheld in those wrought, well-warmed and fully
heated rishis, the same became the Atharvana Veda. Heworked upon, and well warmed, and fully heated the
A'tharvana Veda, aud from it issued forth the mind-like
syllable Om." He again worked upon, well warmed and fully heated his
self. From his self he created the three regions earth, ether
and heaven. He verily produced the earth from his feet, the
ether from his belly, and the heaven from his head. Heworked upon, well warmed and fully heated the three regions,
and therefrom created the three gods Agni, (fire,) Vayu, fair,}
and A'ditya (sun). He verily made Agni out of the earth,
Vayu out of the ether, and A'ditya out of heaven. He worked
upon, well warmed and fully heated the three gods, and there-
from produced the three Vedas, Rig, Yajush aud Sama;the
u
i from A.irui, tli Yajur \Yd:i from Va'vu. and ih.- 9
ma Veda from B -rk'd upon, and wett wanned
ami fully li- and then-front produced the
o great Vyahnt is /,A>///, /*//'/<,,-' <l< : tlio first from the
RigVeda.th i. anil the third from
"Tin* water which cncirHiiifj the mod) tin-
H,.\\. -uth. tli -rth,
ami it Hnw. ,lltl
/., ocean. It was frightened, and .said,"Lord, \\c install
as our king." And 1 -?irin-lin>u-(crifrti] it remained,
V:irana pnuhu-ed from it, and since Varana
I it, therefore is it indirectly called Varuna, for verily
1 of indirect, and inimical to direct, allusi
H.-.Varun.-i. >. nerated (ar,nicj/ ,/<if<t^ from the ocean;he hecame
!iy:, an. i Murhya was l..rn of him therefore is he
d mdin-ctly Mrit\ lily the . tond of indr
nnd inimical to direct, allusioi-. M- BmblM work.-.l upon,
wpll \varnv-.l and fully herit.-d that Varuna alias Miityu. and
all tin- iii'-n'
!K' 1'odv of that wrought, wrll-warm-
id fully Mrityu fluids \ udi'd ; these for:
rasa), and tlmsi- fluids ,f his hody
-ily the i;ods are fund of
H Hi :
:
:'M , Corked uj...u. \\vll \\ .nd fully Ih -.-
that fr..m].r...-e,
,1,-d tli,- VIM
H worked upon well warmed and fullyh.
I ith f.-nned the t.-n
hree, t"': 1 '
'
kc<l ,,,) f,,||y 1, rated t- (-. > and
iiui \vh itrv.'i niaiit ra- he;
! in
th.-m t;
MJM-:
and theiefrom j.ro.\.
16 INTRODUCTION.
*'It, the A' no irasaVeda, remained above, leavitag these regions,
therefore the render of the A'ngirasa remains above." He (Brahtna), looked towards the sides, the east, the south,
the west, the north, above and below, and worked upon and
well warmed and fully heated them;and therefrom prepared
the five Vedas, Sarpa Veda, Pisacha Veda, Asura Veda, Itihasa
Veda, and Purana Veda. From the east side he formed the Sarpa
Veda, or the science of serpents ;from the south the Pisacha
Veda, on the science of hobgoblins ;from the west the Asura
Veda, or the science of giants ;from the north the Itih asa
Veda, or the science of history ;and from above and below the
Purana Veda, or the science of ancient legends. He worked up-
on, and well warmed and fully heated the five Vedas, and there-
from formed the five great Vyahritis, Vridhat, Karat, Guhan,Mahat and Tat
; Vridhat from the Sarpa Veda, Karat from the
Pisacha Veda, Guhan from the Asura Veda, Mahat from the
Itihasa Veda, and Tat from the Pura'na Veda." He looked forwards and backwards, and worked up^n and
well warmed and fully heated them, and formed therefrom the
preeminent syllable Sam.11 He again worked upon, and well warmed and fully heated
himself, and from his mind produced the moon, from his nails
the stars, from the hairs of his body herbs and trees, and from
his minor vital airs the other numerous objects.*" He again worked upon, and well warmed and fully heated
himself; he beheld the threefold seven-stringed and twenty-onc-membered sacrifice (Yajwa). Thereof this Rig Veda verse maybe quoted :
"Agni formed the threefold and seven-stringed sa-
* The word used is " clevan" gods, but seeing that in the RigVeda even pestles and mortars and leather strainers are named
devas, the word, it may be presumed, is here used in the sense merelyof created objects, and not of devine beings especially. The use of
the word anydn" others" as opposed to herbs and trees can suggest
no other meaning.
ROD! cn . i;
ipplein, i: tka ma\ :U.
|ell-
11 i it ; h with it. In tliaf
1 \ svii as Adlr. ^>irya
Uraliiiiii, ParyvaiiY.
herhs and ! the Adhvaryu Yi6vedevaa
I the At
having completed the
lice, tiiii .Itiii-' nblatorv IJUU-M-
ni.i! immortal creation hce(ll.-.' Verily tl
'].<! tli<- li-a [QTS o( sMii&te aadaJi-praaarpcd
i'lajapati, pleiitii'ul tees shoul.l l)e award.- 1 ;
\vlio liav.- n..' 1 Brahn: and
..,iniinur i' ia^ ane verily enemies of the :ihe
the sarritire injure tin- inst it ut.r tin-rout': th- .
tlio iii-tiiutnr iiijiir.- tin- lilt vijas ; t ! tli.>
llljlllV til,' ,
ml c.ittlf ; the nil-lilies nf \i\^ (liil<li\'ii
aii.l itiit-u- in this world and in heaven;
i injure halt' the res. .me.
they only areoniplish halt a saeriti
II iviug thus i the in
ihe the ereatinn
Ont [t says,wBrahfl
(hin;J, thu- Cl
^vllahle
dl Dei
\\ln-th.-i
I i ..-Id the >\ liable
nreeinin
1UK >;:
llllH, tii' Hie
i all
INTKOIM ri'ION.
ions, nil Devas, all Vedas, all sacrifices, all words, all fruit ioi?,
the whole creation fixed and moving." From its first letter was produced heaven
; and from it*
second letter vigor and the luminaries,
" From its first vocalic instant were produced the earth, fire,
herbs, trees, the Rig Veda, the mystic sellable (Vyjlu-i //') him,
the Gayatri metre, the threefold stoma, the eastern side, the
spring season, the instrument of speech tongue, and the powerof taste.
" From its second vocalic instant were produced ether, air,
the Yajur Veda, the mystic syllable bkuva, the traistubha
metre, the fifteen-fold stoma, the western side, the summer
season, the organs of breath the nostrils, and the power of
smelling." From its third vocalic instant were produced the heaven, the
sun, the Sama Veda, the mystic syllable svah, the jagati metrr,
the seventeen-fold stoma, the northern side, the rainy season,
the seats of light, eyes, and the power of vision.
<l From its consonantal instant b were produced the wat ,
the moon, the Atharva Veda, the stars, the circumflex Cm its
l\fe,janat, the Angirasas, the anustubh metre, the twenty-one-
fold stoma, the southern side, the autumn season, the seat of
knowledge mind, and the power of knowing.
"From its consonantal instant m were produced the Itiliasa
Parana, speech, metrical language, ndrasansi, the Upamshads,
the commanding syllables Vridkat, Karat, Guhan, Makat, Tat,
and Sam, the great Vyahriti Om, harmony of many corded instru-
ments, voice, dancing, singing, music, the Cbaitraratha Devas,
lightning, light, the vrihati metre, the thirty-three-fold stoma, the
upper and lower sides, the cold and <lowy seasons, the organs of
hearing ears, and the power of audition."*
4Tliough the syllable is said to comprehend four instants, yet three
vocalic and t\\o consonantal instants are here recounted; probably the
last two are counted as one.
ivi 1
A legend now follows in \\hi<-h
over> :>\ startii l>v Om, to
xJilJ-
Rika's of the first chni- 8 praise
ivation and of -us in tli
ent Yrda-. ami its j>laoe in tin- Cavani. tlu> in ai-iu^ t.J \\\
length.
The account given of the ('
-with in tli.' Vedas, and will perhap to many aa
containing tlie nM-t ideas of tlio 1-
account n in the form of a nan
follows :
i of tho ia<v of Mitru' '
i^a-
vell versed in tli
kghim : in the duties of P>rahm;u'harya> 8:t
II iw if liatever exists in this Oral
"A desciple of M heariDj
10 our guest
:k< ill of ynr learning.*"'
\\ .;n-ln-i
IIreplied the pupil
a 'I youth, t
i who has com.- t ng.
"The pupil oi < i lava, and s
9 tutor, II
"(Of hi in :^alya)'
\
N ?.'
*H Vedas, s
"(Glava sai<l),
' How do
ive got all tl
so speak of go<> II
kn<>
I I(.\.
youth, to Gltoa ol the race of Mitra, and address him. sayinginstruct me, sir, and explain tome the Savitn, (/, c. the (i.-iva-
tri,) of twenty-four syllables and twelve couples, of which Bl,
van--ii\is-is arc tlie eyes, and in which all this creation suh>
Should that Brahmachari tutor, fair youth, happen not to know
it, and to ask a Bramachari pupil (like you) to explain the S.-i-
vitri, to him, then tell him,'as you said to Maudgalya, so are
you ill-instructed, since questioned by me you have given no
answer. You shall have to submit to privations for a year.'" The pupil repaired to where the other (Glava) was, and
asked the question (which his tutor had suggested to him)." He (Glava) gave him no reply. Thereupon the pupil said,
'
as you said to Maudgulya, so are you ill-instructed, since
questioned by me you have given no answer. You shall have
to submit to privations for a year,'"He, Maitreya, to his own pupils, said
;
'
forsaking me, repair
as you list, to your homes. I said of Maudgalya that he
was ill-instructed, and yet have failed to answer the question
put to me by him;I shall therefore go and pacify him.'
" On the fallowing morning Maitreya, taking a handful of
crificial wood (in token of submission) went to Maudgalya and
said, 'Sir, I am Maitreya.'' Wherefore are you come ?' (enquired Maudgalya.)'
I have (said Maitreya) called you ill-instructed, and yet
have failed to answer the question put by you, I have therefore
come to pacify you.'" He (Maudgalya) said
;
'
it is said that you have committed
every sin by coming here in a conveyance. I give you this
auspicious car of mine (instruction) ; go away in it.'
s< The other said,' what you say is neither ungenerous nor
unkind, and for it have I come to you.' Then approaching him
(nearer) enquired,'
Sir, to whom do wise men allude by (the
phrase)"the adorable glory of the god Savita"? arid advise me as
to what they mean by dhiya (intellect) ; and, should you know
i'.rnu-h which the sun in
')."*
'I';
id I Mid
'hli;iinl;> nirtres) mv the preeminei I
-MM ; and tin' ^1 ry //// 'i /;/'/, <!' that ^-"l is alim
Ikiya means dut'
by which the SUM u.
'
II iva HMjUfStrd liii;
iu) au.l \vh;ii
; ^" tin- MiinJ(mrt/<
speech the Savitri. \\ iniinl. v.-rily th- i
h, and \vhTt'V.T tlu'iv is speech, tln-r niiii 1 ; thu>
' are two sources and one coupl . 'I'll'1 fe
;i. and llu- earth, tii- S;ivitri;wln-ivvcr th-
alwa'
:i, and \\ i there ai'., i th :
and one coupl^. Vayu:id '-th'-r, tin- S.-iviiri ; wliere\
id wherever tlicr
v, and \\
thus th ' the
.nd the
.11 : thin'
i'h'
COefl :nnl OD6
and uli '"also 18
Thosr ! {}l ''
itrf,
L!2 INTRODUCTION.
(abbhra)isS&vit&, and rain (vardui) theSavitii;wherever there
is cloml tin-re is rain, and where there is rain, there is cloud;
thus there are two sources and one couple. The lightning
(c'tdywt) is Savita, and the thunder (stanayitnu), the Savitri ;
wherever there is lightning there is thunder, and where theio is
thunder there also is lightning ;thus there are two sources and
one couple. Life (prdna) is Savita, and food (anna), the Savitri;
wherever there is life there is food, and where there is food there
also is life;thus there are two sources and one couple. The
Vedas are Savita, and the metres (ckhandas), the Savitri;wher-
ever there are Vedas, there are metres, and where there are
metres, there also are the Vedas;thus there are two sources
and one couple. Sacrifice ( Yajfta) is Savita, and fee (dakshinA),
the Savitri; wherever there is sacrifice there is fee, and where
there is fee there also is sacrifice; thus there are two sources and
one couple. These verily are the twelve couples/"Verily Brahma beheld this recepacle, the adorable prosperi-
ty, (the Savitri alias Gayatri). Meditate on it. If it be religi-
ously held, (vrate), it abides1* in truth. He, Savita, bavin*
created Brahmanas from the Savitri, held it within him, hence
the first foot of the Savitri is savitur varenyam the preeminient
portion of Savita, (a play upon the word vrata, religiously
held and thence varenyam the preeminent.) By the earth is
upheld the Rig hymns ; by the Rig hymns, Agni ; by Agni,
prosperity (sri, here intended for Savitri) ; by prosperity, woman ;
by woman, a couple ; by a couple, man ; by man, work; by work,
religious austerity ; by religious austerity, truth; by truth,
Brahma, by Brahma, Brahmana; by Brahmana, devotion; bydevotion are Brdhmanas bepraised, made voidless, and un-
broken. His thread (lineage) remains unbroken, and the
abode of his life remains undisturbed who knows this the first
foot of the Savitri, or knowing explains it.
The verb is in the past tense.
i.\Ti;.'ii .1 1 -j:
IV of th
)is tin- seounl toot of tho Savitri. By ether U the
-h upheld ; by i 5 -i
; ly th.- Vavu, cloud;
by tii-- eloud, rain: by the rain. h.-rbs and : and
: by work, austirit v ; bv austirity,
truth; by truth, Brahma ; byjli '.iliina. Urahmana ; lv I Jndunana,
: liy devotion is Brahmana b
and unbroken. H;> thread T imainaunbrokon, and the
ahodc of his life ivniains undisturln' 1, 'who knows this tho
i 1 foot of the Savitri, or knowing .-xplains it.
II" who irradiates our understanding/ (<!ltii/tt ;/<> nah /'/''-
'.; is the third foot of the Savitri. By the sky is the
i upheld; by tin.' S.-ima, A'ditya ; l>y A'ditya, li^ln ;
l>y the liijht, rain ; l>y the rain, h.-r'o- and trees; liv the herbs
and trees, animals ; l>y the animals, work ; by work, austerity ;
;ty. truth; by truth, Urainn i ; by Bra'nni, Urali mat; a ;
in : by devotion is the J>iahmana
and imhrokeu. His Im-M^v remains
unbi >f his life n-niaius umii-turlied,
be third :
!]', or knou in-
plain
i.us knows this^ is, ,f a truth,
I quired, digested and well un<; r>\ Urabn,
tlie ether acMjuii-. ud well understood. Uv iiu- tin-l-
and well und'-rstood. II v \' ,-i\ u
juir-'d.-i .ml well understood. lly li^ht is
L H\ water is earth
a quii: rth ia i
fjiiii'i-d.'! ad well mid*
and well mi : Hy lif-- Ifl mill i a'-|iiiie.l. di
id w.-ll i '-h aoquii
and . By speech an- ;
;
'
v
~ 1 IMKoDl CTION,
elfin si! s ar, 1 sit nut i1
i in this order, and ihereof is sacrifice (ho
highest
"Those \v1ioknow the above think that they kn<nv it .rightly);
but in reality they know it not. Sacrifice is. established <>u
the Vedas;the Vedas arc established on speech; speech
is established on the mind; tin mind is established on life;
life is established on food;
food is established on. the earth;
the earth is established on water; water is established on
light; light is established on wiiid; the wind is established on
ether; the ether is established on Brahma; Brahma is esta-
blished on Bralnnanas acquainted with Brahma. Verily he
as conscient of Brahmi who knows this. He achieves meri-
torious acts, and sweet odours, he destroys all sins, and enjoys
endless grace, who knows this;
as also he, who knowing
this, adores the Upanishad which has the Savitri, the mother
of the Vedas, for its subject."
This interpretation differs from what is generally received
by later authors, inasmuch as it seperates the epithet varenyafrom bliarga, and makes the two distinct. This, however, is
more apparent than real, for it is merely allegorical, and does
not alter the sense. Otherwise it is on all fours with the
belief of the Hindus that the object adored is Brahma or the
universal soul, and therefore also of the sun, and not the
sun itself as represented by its rays. As the interpretation is
the oldest we possess, and was given within a short time
after the Gayatri had been composed, this fact is worthy of
note, particularly as it is at variance with the version given
~by some European orientalists, notably by the late Professor
Wilson, which makes the sun itself to be the object of wor-
ship. It is of course impossible to say what the author of the
Gayatri himself had in view, but his Indian commentators,
both ancient and modern, are at one in believing that he rose
from nature up to nature's God, and adored that sublime lumi-
nary which is visible only to the eye of reason, and not the
planet we daily see in its course.
i\ I l;i i|i CTI< 21
with a kaij'lik.i on the importai
or wash i n _ 'lum-nei?
!\ .
Ti I chapter d the
duties appro1 llralm; i in-
dispassion, m>-ndieity, chastity d< motion to tin- tutor,
mil fixing the tinn- to !) ieVOt^d to
rom twehre t t\\Mty-tur years,
much the same as tlwse ,L;ivni in the Grihy;i
! for no remark. A !>-.'iu) follows in which
._je of th- nanio ,.t Kahandhi, >on ct' Kal;ni'lha, :MI A'tliar-
;
:
>hi, 18 described afl an int.-lli^pnt li>putant. a kn
of the M nil srlt-surficient to a degree.
II with the pi'
tlie jjroat king Yan-
MI 1 questiona tl-c-Mi about the duti-
ttd the pini -ul ii- knowlr : them.
i-rict' and ii 8 ral other legends
rilio the various retjuij-finents of E
Of tli'-s-? Ini-'t aeeounts will he found in the table of omt
i ,ned
d.lish tli. preeminence ( ih- .\iliar the
othei
pens with an injunction that tl.
-ts at a sacrifice should know the tour Veda-, andti
with tin :i the Ki._r, ^'a|ll>ll, and Saina,
is, I. il with Miimlier of feet than four, or
a man with on with our wherl. incapable
u h.- p in o;
nd tli.-n fol-
;V the )j ..
I the l.,.dv I why
why th-- le.rh
I)
i:NTRODUCTION,
in .' and why and how other organs of the body per-
form their functions? and they are explained by referei
to various parts of the Darsapauniamasa sacrifice ;
also regarding certain accidents to the sacrificial fire and
their expiations. Passing over two other short K^vini-
of little importance, we come to a set of rules regarding
the distribution of the sacrificed cow among the different
persons engaged in the sacrifice. According to them the Pras-
tata is to receive the two jaws along with the tongue ;the
Pratiharta, the neck and the hump ;the Udgata, the eagle-
like wings or briskets; the Adhvaryu, the right side chine with
the shoulder;the Upagata, the left chine
;the Pratiprasthata,
the left side shoulder;the Brahma and the wife of the Ra-
thya,$5 the right rump ;the Brahmanachchhaiisi, the right hip
lower down the round;the Pota, the thigh (leg-f) ;
the Hota, the
left rump; the Maitravaruna, the left round;the Achchhavaka,
the left leg; the -Neshta, the right arm, (clod) ;the Sadasya, tin-
left clod;the master of the house, the sirloin and some part of
the abdomen (flank? sada and anuka) ;his wife, the loin, or the
pelvic region, which she is to bestow on a Brahm an;the Agni-
dhra, the stomach (vanishtii), the heart, the kidneys, and the
right fore-leg (vahu) ;the A'treya, the left leg ;
the household^ v
who ordains the sacrifice,! the two right feet;
the wife of the
householder who ordains the sacrifice, the two left feet; and
both of them in common the upper lip ;the Gravastut,
three bones of the neck, (vertebraj,) and the manirjah (whatever
l The passage is evidently corrupt,
and I am doubtful of its import. The meaning above given is a
mere guess.
fI cannot make out the distinction be tween the avarasaktha "hip
lower down" and thcurw "thigh." I suspect the last to mean the
leg.
J U^^?ri <TC^I' I I do not know the difference between this
person and the householder who gets the sirloin.
be) ;the man wl
ilt' of the perineum ;th- hvarya, i
>ubralinianva, the head : the man who Invitefl people to a
Somasae e hide. 'I together make a total ofthL
. Dire impr IN liurl
lor of division. Thechapt
to a close with some subsidiary rules regard in _:
tion /. c. the formal en^M^-nn-iit of priests at a a
Tho iourth chapter continues the suhj.vt of initiation,
giving directions as to the order in which '
d, ami the several assistants who are to offi-
under the chief priest?. Some of the principal CITIMIMI:
and ' who preside over them are then naim-.l, and the
thfl perfornvince of those ccrcmoni,
in detail. The Latter half of the chapter is devoi
ivstic connect ion <!' the year with ccrenmn
Th kan.likas of the fifth chapter contiune the
subject of relation oi ^ to the y ! sum it upwith an in which tl. |,,,_
i-^, and it i\ memb. i by the d
D the preceding kandik.i>. Th-- sexmth
which :
then Porvlhuti,
n,un.[>a, the
-linbandha. th.-n
I niedha,
dha, ti
shin;i. !Hi which Pi
This passage iu the ori-inul tr\t
BLODTK l [i
fruition by tlio ceremony of Sahasnulakshina (one involv-
ing a fee of a thousand heads of cattle). Passing over
some unimportant paragraphs we come to the twenty-third,
which gives some details about the classification and particu-
lar times of sacrifices. All ceremonies are devidcd into ii
classes;
1st including all those in which the cooking of rice or
frumenty is the most important element, hence called
Pdkayajna* ;2nd those in which the offering of clarified
butter is the most important Haviryajna, ;and 3rd those in
which the Soma beverage holds the most prominent place,
Somya or Somayajna. Each of them includes 7 different
kinds of sacrifices. Thus
Class, I. Pdkayajna, comprising, 1, S.iyam homa; 2, Pra-
tar homa; 3, nine kinds of Sthalipaka ; 4, Bali
; 5, Pitriyajna ;
6, Ishtakah; 7, Pasu.
Class, II. Haviryajna, comprising, 1, Agnyadheya, 2, Agni-
hotra; 3, Paurnamasi; 4, A'mavasya or Darsa; 5, the nine
Ishtis; 6, the four Chaturmasyas ; 7, Pasubandha.
Class. III. Somayajna, comprising, 1, Agnishtoma; 2,
Atyagnishtoma ; 3, Ukthya ; 4, Shodasiman; 5, Vajapcya ; 6,
Atiratra ; 7, A'ptoryama.
The last two kandikas of the chapter arc devoted to the
creation and requirements of ceremonies, and the uses of the
different Vedas in the performance thereof.
Although the cooking of rice is a sine qua non in these ceremo-
nies, yet some authors are of opinion that palm, here does not mean
cooking." It signifies, according to Indian authorities," saysMax Mul-
ler" either small or yood. That pdka is used in the first sense ap-
'
pears from such expressions as yo mat pAkatarah, "he who is smaller
than we." But the more likely meaning is good or excellent or per-
fect ;because ,as th<; commentators remark, these ceremonies impart
to every man that peculear fitness without which he would be exclud-
ed from the sacrifices, and from all the benefits of his religion."
Ancient tianskril Literature, 203.
I VI i
The contents of the Second B> altory,
Mi<-oii-.'.|Urntial ami t'ra-vm. ntary than those ot' tin- fir>t. No
Mil.j k-n up iian
I with ivt : douht
onlv. T'n.' author of tin- woi ', . ith the assumption that
til.' .'.ith tin- sill
tion only with reference to some :'- M r.
Tlie ]><n.k MJM-IIS with a liriTti>n t- tin
hay from tin- >rat of tin- Brahma, and <>n ;
the lJrahn:i'> r.-mainin^ silent wlu-u tilling the sarrifirial
/. and of the alt' >und-d hy a
of cloth namrd /"'/''////. Tlu-u follnv. in-
for the praise of Brahm& as the nmst importantm. nibcr of the ' 'atV. It is said that IVajapati a
perform (.' tiee without awarding to lindra hi-
. lludra wislii-d that >iii
.imiiv it >hoiiM 11. .t yield th-- dcsin-d n-turn. and
rdin^ly, it, rut otl' , troni it.
It wa>
held it than his -
\ill-d"the lilii 1 1
it not. It \. uho t.x.k it, hut his
:piin wciv in i to put
len-handi
Th- nl.l.-ition l.ut
is c.-dh-.l th
it, and . 1 : lh- <
had hi> 1-
It wa-
30 INTRODUCTION,
gend. though pointless and uninteresting, is ot importanceas containing the germ on \vhich the Pauranic tale of
Daksha's great sacrifice has been elaborated. According
to the popular version, which is founded on that of the
Bhagavata Purana, once on a time Daksha, the mind-
born son of Brahma, happened to be present at a Visvas-
rig sacrifice celebrated by his father, and, on the arrival of
Siva there, was wanting in courtesy to him. A quarrel
thereupon broke out between the two, and culminated in a
curse from Daksha, who ordained that thenceforward Siva
should not be allowed a share at a sacrifice. Subsequently
Daksha himself celebrated a grand sacrifice such as creation
had never before beheld, resplendant with all that unlimited
wealth and divine command could bring together. To it
assembled all the gods, with their wives, all the Rishis, and
nymphs, and Pitris and Gandharvas from the farthest parts of
the world, and the only persons designedly excluded were Umaand her lord Siva. Uma, seated in her blissful mansion on
the crest of the Kailasa mountain, beheld the crowds that
were moving towards her father's house, and soon heard of the
rejoicings that were going on to which she had been purposely
excluded." Wroth of heart was Uma
;
" To her lord she spake :
" ' Why dost thou, the mighty," ' Of no rite partake ?
" '
Straight I speed to Daksha" Such a sight to see :
"If he be my father,
" He must welcome thee."
But her lord could not be prevailed upon to go to a feast
to which he had not been invited, and so she started alone.
Mounting her favorite bull, and followed by a wild band of her
lord's spritely attendants, she hurried through space, and in a
INTUuhl 01 i
twinklii 1 ini.Ut the i^e-dlv company \\!I<MI
an. I jty and merriment were at their height in the
of her lather
tther mint-'
\V..ik hath wnndriMis \ irtn.-,
Wherr Mich aitls
< 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
other >hiiu.';
( >t th
II.' win. walks in darku
lit ,
ll' \\llO luT.i> \villl dcllK.n-,
Slums each kind! .
him \vaiid-r nai,
Id.
I'
Id.
aoDi * i [<
llodv smeared with ashes,
Skulls in necklace tied ?
" Thou to love this monster;
Thou to plead his part !
Know tin 1 moon and Gangji
Share that faithless heart.
"Vainly art tliou vying
With thy rivals' charms :
Are not coils of serpents
Softer than thine arms ?"*
These would be bitter words to any faithful wife to heat
said of her lord; to CJma, who was the pattern of her sex,
and the most devoted of wives, enjoying on that account the
proud title of Sati par exellence, they proved the most poignant,
touching her to the very core of her heart. In a mighty cry
of angnisli she upbraided her father, and, dilating on the merits
of her husband and the injustice that had been done him, ended
by declaring that she would no longer retain a body which she
owed to so wicked a father. Anon she became speechless with
overwhelming wrath, took her seat at the northern side of
the altar which by law belonged to her lord, and, covering
herself with the hem of her cloth, gave up her life in a fit
of profound meditation. Awe-struck and dumb the companybeheld the tragedy, without being able to make any attempt
for her rescue. Her attendants now rushed forwards;but
Bhrigu, the chief priest, in an instant poured an obla-
tion on the fire, and brought forth from the flames n
mighty host of frightful Ribhus who soon compelled them
^- Waterfield's I n,<l.i.n, Jkdlads and Poems* The Bhagavata makes
Daksha utter these reproaches when he meets Siva at the festal hall
of his father, but the popular version brings them to this place.
to run away. \\
to h riti- tl.ii!p pore of lu>
body
of hairfrom his h< nmofai lous
with a : Tlii> app i tli
1 '
'-sha, accompanied l>y a nuin. >
of fiends, and dealt d-
in i tal hall .
had 3 plucked out; Bin: turn: and'
nl
.I hand and foot and tnunpl.-d UJK.II. I
the foremost among the victim ,ksha lmns< If, wliose
3 lopped off, and thrown into th<* Imrning altar, wl
it was soon reduced to i La nw ni nm
itop to tli.- rapidly
'lavoc, and it Vishnu and Ilrai
,-. Then they ;dl wmt t. Siva and n,
\y supplirat. -.1 hi pivyail.'d on him'
\\hrll
h.-ln-ld
.ih revived a-am. H-
nt ,t' In and began \\ i
''lich tliivatcncd inn
'ill',', t-lt In:
* Fi
follow-
ulnrli t! wan
34 INTRODUCE I
proved etliranous, and Siva was at last induced to restore liu
killed and wounded to life and health. But Daksha's head
having been burnt, it had to be replaced by that of a goat,*
which was lying handy by the altar.
The Kcalika" Purina differs from the Bha~gavata in
the nose at Sugandha; 4, the top of the neck at Kasmira; 5, tin;
tongue at Jvalamukhi; 6, the right breast at Jalandhara; 7, tin;
heart at Vaidyanatha ; 8, the knees at Nepala; 9, the right hand
at Manasa- 10, the navel in Utkala; 11, the right cheek at
Gandaki ; 1 2, the left arm at Vahula* ;1 3, the elbow at Ujjayani ;
14, the right arm at Chattala, Chandrasekhara ; 15, the right foot at
Tripura ; 16, the left foot at Trisrota 17, the pudendum at Kamagiri
(Kamakhya) ; 18, the right great-toe at Yugadya; 19, other
right toes at Kalipitha, (Kalighat) ; 20, the fingers at Prayaga ;
21, the thighs at Jayanti; 22, the earingsat Varanasi; 23, the back
of the trunk at Kanyasrama ; 24, the right ankle at Kurukshetra -
9
25, the wrists at Manivedaka ; 26, the back of the neck at Brisaila^ 27,
the backbone at Kauchi; 28, one hip at Kalamadhavaj 29, the other
hip at Narmada ; 30, the left breast at Kamagiri j 31, the liuim
of the head at Vrindavana; 32, the upper row of teeth at Suchi ; 33r
the lower row of teeth at Panchasagara ; 34, the left talpa (shoulder
blade?) at Karatoya ; 35,the right do. at Snparvata ; 36, the left ankle, at
Vibhasha; 31", the belly at Prabhasha; 38, the upper lip at Bhairava-
parvata j 39, the chin at Jalasthala; 40, the left cheek at Godavari j
41, the right shoulder at Ratnavali-, 42, the left shoulder at Mithila ;
43, the leg bone at Nalapati ; 44, the ears at Karnata; 45, the mind
at Vakrevara j 46, the palm at Jasora ; 47, the lower lip at Attahasa ;
48, the necklace at Nandipura ; 49, tlie anklets at Lanka; 50, the toes
of the left foot at Virata 51, the right leg at Magadlia. How the-
mind and the ornaments formed parts of the body, are Tantric
mysteries which I cannot unravel. The Bhagavata has nothing
to say about this division, as,according to it, the body was consumed
by a fire which was evolved from the Devi's profound meditation.
$ Ram according to Wilson >
ythe Sanskrit word in the Bhagavata
Purana is ajn}which means both a goat and a slieep.
many important particulars, and the Va'\ u di:rei> the
u making 1*
-s of Rudra a the
nothiog to say about the substitution of a goat or rai
for that of l)ak*ha, but the myth on tin; Mibject must be of
iderable antiquity, seeing that wo have a ram
divinity among the most ancient sculp-
itting one of the eight great gods of the count i
name was variously spelt Kneph, Neph, Nef, Cn<u|
ubis, Noub, and, perhaps also, Nou f J^ilc.- Daksha
I'M sculptures as "a man with the hond of a rain/' and
t the progep'tor, Prajapati,"at least
In- is described as the "spirit oft!
face of the waters." $J>aksha, however, lad m. Idle Neph had only two
;and Sat i, the d
among the EL I mio) on
the \\ \nyhow there is a remarkable ana.
; the id I
in to a comiiioi:
.er. The >-!' the MM
nd its consequences is, however, an alle-mi. -a I
if a (jManel !>,
;
by the admi.^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
green parrot ;and for numerous progeny the offering to Tvask-
tra should be a mare. Then follows a legend in which the
Devas issue forth under five generals to conquer the Asuras.
Agni leads the Vashus, Soma the Kudras, Indra the Maruts,
"Varuna the A'dityas, and Vrihaspat i the Visvedevah;but they
are defeated, and at last are obliged to regain their lost ground
by a Yajna. The 13th kandika* gives an account of howVasishtha,
through having seen Indra in person, obtained certain stomas
for himself. These stomas are subsequently recited, and the
advantage of knowing them is explained. We next come to
a number of details about the appointment of the Agnidhra,
the offering of Pravit^huti, and salutations to Prajapatr,
Sadasya and other priests. The twenty-third kandika insists
upon the necessity of truthfulness on the part of the priestly
staff, giving as a reason that none can like a liar.
The first half of the third chapter is devoted to the mystic
syllables Vashat and Hin, th e advantages of repeating them
during a sacrifice, the best way in which, and the proper times
when, they should be repeated, and the various metres appro-
priate at the morning, the noon, and the evening ceremonies.
The most important legend in the third chapter refers to th
relation which the Rig Veda bears to the Sama. According to
it"kat first there existed only the E-ik and the Sama. Sa was
the name of the Rik, and Ama that of the Sama. The Rik
(feminine) said to Sama (masculine),'let us unite for the
multiplication of animated beings/' Not so
;' replied Sama ;
'
my greatness is higher than yours.' The Rik divided
herself into two, and addressed the other;but got no reply.
She divided herself into three, and again addressed him.
Thus she became three-fold, and because she became three
INTTvOTU'CTI
fold, therefore" is he (th. S used ly throe Rii. . ith
md con
.11 has many wi\vs. luit never em
rival liusli:ui'l<. I' f ft truth, the
Sa ami Ama ami beoce tin*
i got the ck. . ami ly it isp:i
1. and superiority attained. What.
born, it is pacified, (Saina; ; that which is Samaless or un-
> d i< condemend. Each of th- Kik,
me five-fold; these five parts are A ,nd
; Udgitha, tho middle;and Nidhana and Va^
the 1
The last three chapters of the Gopatha Brain at
i pally of peculiarities and details iv<.rardiii^ the morni
IHHHI, and evening rites in connexioa with the I Hi.-
I'ktha, the Kkashtakii and other minor ; l.ut they
not of sufficient importance to require fullrr ua
than what occur in th^ talle .t' COntei
In the whole ran ire of the (!<>pathai
Q6d which is calculated to tlin.u anv
en tin- : condition f India at th-
inly kiri .ana^va
i, .lanai :ml Parikshir. 01 oti
ha and ether \\ell 1. die
gages alluded to, hut unl.r circun, .-. hich atVid no in-
n;^ iheir lives. Qtioned
Km '!
lut ii nd the Yim! ;
in j.alha I
1
.
pul.lie 1 have t" express myI thai it
mdmii
38
When the work was first undertaken it was expected that
>m moi itaiy would somewhere turn up, and that it would bo
printed along with the text; but careful enquiry at Benares, and
in the Madras and the Bombay precidencies showed that nono
was extant, and a complete edition could not be accomplished*As however several excellent and correct manuscripts of the text
came to hand in course of the search, it was thought preferable
to print the text alone, rather than drop the undertaking altoge-
ther, particularly as it was supposed that the ripe scholarship
and varied knowledge of the late Pandit Harachandra Vidya-
bhushana, who had volunteered to edit the text and supply a
gloss, would stand in good stead of a commentary. The Pandit,
however, died soon after the publication of the first fasciculus,
and the MS. of his gloss was not accessible after his death;the
idea of printing a gloss had, therefore, to be abandoned, and
the writer of this note confined his labours to the preparation
of an eclectic text, with all the varoe lectiones of his codices
added in foot notes, and a free sprinkling of punctuation to
make the reading easy, the MSS. consulted having none.
The following are the MSS. which have been made use of in
preparing the text for the pres s
1st. *ff From the Bombay Government; comprising 78
folia, each 9 X 5J inches, and having 9 lines on each page.
The writing is clear, but not neat. There are marks of its
having been revised. It contains only the first half of the
work (Purvdrdha).
2nd. *a From the Benares College ^Library ;1G2 folia, each
13 X 5;5 lines on a page ; dated, Samvat 1878. A carelessly
written and unrevised MS. Like the preceding, it comprises
only the fi^st part of the work. A fragment of the first two
adhyayas of the second half without pagination accompanies
this. It has 9 lines on each page, and bears marks of having
been revised.
3rd 1 From the Library of the Asiatic Society of Bengal ;
1\!
md \olume, 11x7 in- n N 27 J I* i" tod !.-
I-
.ml not revised. ^7 S
4tli v From i
!' 'hadur (Jopala I : minkha !
1
. old. Badly In:-ly \\iir
and oorefuliy revised It con oondhalfd tin-
(kli ^ From tliu Bombay Govei^ment; 3iSt'..i;,-i, foolscap;
wiitteu i'i tlu- ohloiiL;- putlii foi.n, ;unl luuii!- 1 :> |'M,. S on
'i newly copied, but not \
:inlha complete.
7th. ai From the Bombay Government; a carefully writ in i old
MS patehed in several places, and containing the i :ha.
It compri-1 - 7-" : and ha\
,s I !n-
:he third is;lle--ille.
.
nd liaxiii-- !) li-
atnd be .m\at IT .k;i
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