UNIVERSITY

OF TORONTO
LIBRARY
WILLIAM
H. DONNER
COLLECTION
purchased
from
a
gift
by
THE
DONNER
CANADIAN
FOUNDATION
^s
/
/
BIBLIOTIIECA
INBICA
:
A
I'lON
4
iK
1
1]; I K.NTA I. \VORKS
PUBLISH ED BY THE
J
ASIATIC 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,
...
...
...
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,
l
>ati
>
...
'.'.'. 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).
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.
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.
Legend
of the Devas
giving preeminence
to
Om,
. .
ib.
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. 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,~pride
of
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^
oxplni
1
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 3
the 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
priests
versed
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 ..
... ...
..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
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., ...
55
11.
Advantages
of
knowing
the
above, 66
12. Do. of
performing
the
Dasaratra as a
part
of the
y
ear
..
.. ib.
13. Do. do. Mahavrata as
do., 67
14.
Questions
and answers
regarding
the
performance
of
do.,
',!>.
15. -Do
do.,
mm
_ iftm
16. Do.
do.,
t ; ..68
17. Rewards
attendant on
do.,
?7,.
18. The two
wings
of the
year,
the two
half-years,
. . 69
19. 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
&(.-.,
70
23, 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,
... 73
6
Advantage
of
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-
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.
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
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. A
vantages
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
.
,.,112
3
I
...
...
...
...
i
'
-
1.
n,
I
>,.
V
ft
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,
Rape
tition 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
.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
...
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.-
it
i
.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
!
A
ISO.
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
Atharva
at an
early period,
and of its Avant of
authority
as a Veda
; arid,
in
support
of this
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
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
p
u
but t!
coin
i
H I
^at will s^u . J 1 )j MJ\ Mulh'i
after a c-u- tul .n has come
to t
1
n. !!- c Ti .
cnce to their sacred lit
meat
the
songs
of the Ath sa .li 1
Apud
Max M
f
"
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 Brahm
anas,
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 thrin
Bp]
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
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 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
L
1
1
K
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 Sma
and the Atharva
Vedas,
and other
subjects,
but
that
they
have
not sufficed to
give
him true
knowledge,
and 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
by
them are
transient.^
The
Gopatha
Bra-
hamana, likewise,
makes the
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
<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,
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
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 work
is
throughout
in
prose,
resembling
in this
respect
the
Aitareya
more
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
only
particular
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
parables
constitute 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. The
case
may
have been
different
before,
but 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
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 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
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 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,
Pmjdpatek
prajz
srishtvd
pdlayasva,
therefore
Prajapati
came 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 ;
one
of 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. He
worked
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. He
worked
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
fully
h.
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
i rasa
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
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
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.
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
..,iniinu
r
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,
w
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.
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
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.
<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
kg
him : 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
II
replied
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.
saying
instruct
me, sir,
and
explain
to me 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 abides
1
*
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;
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
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 i
1
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 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?
!\ .
Ti
I
chapter
d
the
duties
appro
1
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.
f
I 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
up
with
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,"
says
Max 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
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
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
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 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 Kalamadhava
j 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
;
33
r
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
>
y
the 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 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
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
"
k
at 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 is
p: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
(!<>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!
;
in
j.alha
I
1
.
pul.lie
1
have
t"
express my
I
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 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 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
;l
le--ille.
.
nd liaxiii--
!) li-
atnd
be
.m\at IT .k;i
Dili
z From
the
Library
of
tli-
rj
tin-
rpiur.-iph-
\\ littt-n in n-d ink.
r
|'|
ind their dili
I
almost ;dik.
i
,
rf?TRT tS^TfT ^T "QTf
i
^%^r tTTt^finiT T
*. II ||
*|<I-4U<HM
I
(') rTTfi^f^^d,
d<J<^<lf^^lr ^^f^^'
H? ^r
.
31,
i
"fT TilT
^
.
I
.-5^ Tf?f *. ^
H ii
?n
rTSTT?
. i
n n
d
r
H
8 n
rt 44 ^q i 'miiM H 4-M ^ i *M
^
*-iin M cj, tt *i n H Tin* i
^j?
I
w,
1,
i
V
%-,
l^ni* f
3. j|. |
Mr 1
9
JT, j
i
H
^
II
TTT^IT
KT^T
3
. i
srlN
4< H d
*rj
i ^\
-
<TPf
<TTT
T, JT, ^,
-T
wfinr
,
n
?
n
I
5
-'
v**n*
*-.<
f^f^t
II fi-
II
V. ^^^T^rf^ %fH
f^rT
^rsr?rr
f ftr
f^r^* f^r
wr:
.
II
R
8 It
JTRT
,
3T
"Jrft
11
*
n
r
^
T
^
f
|
1%
?rar: 11
ii
d i f*i
v
0)
. I
^
II
^
II
I
^irTTT
, i, 1, I
t^Xfrre 3
^c rrf%rT ^ixrSr* ^^^1" fqfrrrJt^r^ ftr
rf
,
<Tf
c^T ^ n^^Hl^^ ?f
I "cj
?TT:
wit ^ra wra:
,
i
: I
rfc^
^f^TrT
^^y
f%7?t
II II
?RT-
slr
t
*.
TRW
m^
^rr^- 11
;
8
f^ffa:
:
mfr %r
.-fl^f\frf ^. JI. I
S. I
^f%rrr:
^rsr
irf?Tf
gift,
&
^Rt
irf?T
ftcf
*. M
^*t
**i i
irn
S ^0 s
*.
cni*<r<mfl^T
<JTT rs Tf^iT
f?T 1 I
wre
?f
W
T^T^^^,
11 n
,
g
^ra
?f
tTT^rq^^,
wdfir,
ni H
^
irar ^:
t
,
r
^1 ^ifH^mtfrT
II 8 II
m
*,
*, i
** i
^
^
"
f%
*IKi^*iHtt
v
n*<rtlm,
^T
,
rrw
sfi>r^rfiffrr>
f^R
II II
II II
3M164T.
I
i
rf I
n. i
...
7-
ii
^>
ii
w,
*TTf Tf
I
I
: i
,
rfrft
(
?
)
,
rTTOT
f%
w
f^rfiT(TT*
,
i
. i
^ =5k
f^R
, f
^\ rrf?r ^^
f%
irnr.
^
^
*nr, TOft
TO,
II
II
n
**
mwnrn
^
^"^^5
w
HMIA
1
*; I
-
-^
cf ?m
M ^t *i *i Jl n
ci^
IT 01*1*1 4jctj
TrT
ii
?
y ii
w
Tf?r,
^
TT^T
i
ii n
,
^rrr
t
^of,
f%^rr ^3"
^cf?r
^r^rt ^r^?t di
I
v w
^
*f
^^T^
I ^J I +1 *fl
< *ri I TTfT
^I'W^* II
^
II
i
?T 5TTWIT
siar ^ryfrftr^frT
^m^r
ii
*TT
,
^ I
sfW,
r
r
rj*.
T^
*,*,
T
^TT "W
r
3T
^
f%
f%
f%W
'
:
?n
f%
f%
TTrf
^TT
1%
"DTI
TcT
T ftmr:
'
,
TOT
a*
11
^
H
RT^Hi^m%dlf?r
ammTr \\
^
\\
^
wftr,
f
cf
i
?r
fq^^^,
^mf^
,
<TSIT
,
^T
f%
fTrfT,
f5I?rq
fr.^Tf
II
^8
II
T
n^itu
c
^rt
:
^T^T
,
<T?IT ^rw
?
firw.i
$*
nr,
II
^
H
o ,.
H 11
*HTT,
srwr
sf
TT^OT,
II 8 II
ftrw
^
rf^T
rf?T
^ I
Tfrf,
rf g?T ^^ inT^'
^V
?Trf
j: TTITT:
s
<\
fosrra; ^srrf^Rr:
II
o
<jr
ft^rm
ftar*
I
,
?r
n
^
n
,
*.
ftf^f*
'
ferar^,
rs
'.
TTc5[TTTfr,
^
W
U
I
*u*iq
^?5r
w,
i
,
^rr ^ frsrr
,
^t ft^t
,
^rr
,
3ft
t ft^t ^i'^ffl
ft^nrr w
f^ir
5TI-61
4
U*
H
VH
^ f^fff
*.r,
^^1*^1 ^^
f<
fl. I
crrf^T ^TT
^rf^r
ft
UlffRfd
I
^^T ^ft
I
n
i o
s ^T*.
ifff ^, i
ii
^
ii
*i*Wdl,
W* irarfl, f^T 3TSW
in
H ii
a
. i
qiY^ijifcf
i
rf^I
arsrwn
^
I
err
<\
ftrfrfa
ft^:,
^i
^r
^w
rf^atrrrr,
jff
Jl.
.T,
rfrT II
?
II
II
R
II
r
II II
-
tfa
^,
tj. i
II
^
II
fi^^r^rfe'T
^Hrsfir
i
^frT
I
?W ^&
^^FT^^T
^t^^frf
I
I
TTPTT'.,
TTPir^^T^rT^K
I
i
i
11 8 n
i
I
^ cnfT^^Trfcft 3TT sl^^rO 3T
TJIT: m^f^irf
:
i
T
X
?R
,
TTT^t^rf
n
^
n
,
I
^i" ^
^">
r
t
TTTfT*.
11
^
11
8
MMI4*.
I
^1
i
^r
^rf
v
-rr:
^-5^
^T f^rri
?if^T <j
^?rq<jf% i
TCI
I
<T5T*tT
0)
: n
u
n
f
a
^R
ii
unreal
: i
rf
'
11
?
''
ii
H
'3Tr faf
Hirr.,
fqm
n n
vp
T3
c\
11
^
11
I
1
^t
rf^T^TT
^
i
q:
m %frf
TT^T ^r ^^ ^^SEH;'.
11
^
11
JTTOT
*Tlf%
I" TTFIT
f%
^
t ftfta
rT^I^T
rr ^
:
^r^rr^T^
^r Tf?r
^
^
^T TfrT
itar*
ftufr
f%
f%
cT?T-
fjrft
f%
TT^f%
0)
t
()
W
-
M
r
^. .
i
^
f%
d
^
I <
:
MMI64T.
I
.
<ICT
I
7rnw*
ff
ft
H %fir ara^ *
n
wifr{
n
^TW^I, 3T, |
5f?f
^5,
JI
|
frofefi
t
tftfcT
^TRT,
'
33"
f%
rrrf^r
rrfvr
f%
<TTT
rrrf^r
TTrf
cTrT
*
f%
?TCT
T^
^rr^r
r
1%
cfT
^TT
^r^iTc^T^riffrcT^tii
^^rr^TRr <T^TCT
?Tff ITHroT^T ^f^TZ^
^
^
n
^HiTT ^r%^T ^r*T ^TT ^TTT^ffT ^l ?l
*zfi\
:
7,
irarr
wtfr
vri
11 11
II II
ii ^ ii
i
or
^r TOTT-.
w
smnrat
Sfoftft
^r
^^ntT^s^^
^^
trot
fwt
* ufa
^^rft
^r
wrfn
^TrT
I
i
i
wit*
^ i
f^ff
rt
i
i
fmr
ftfw
i
garr.
'. II
^H
II
'. i
i
i
i
o
^
SN
T^
TT^THJ
I
T.\*r{
"
rHT
^rHT
I
*. i
^r:
"T
rr*.
v
tf?r
prawn
f
f
'
n
^
ii
-T
'
TOW
ft aftre'
^ ^tr'
nrft ^r ^r^fcf mft
11
ii
*
ii
I
t^rr
UK ^
^r H?rer
Surfer
^f^m:
TOT:
tt H
II
O
II
II
^
II
rTWr.
^TrTT
T
^^5
TT^TfTT
;^'
ftnrtai^t
^T^frT
?f^mT^
^^*
8 n
^
f%
II
^
II
IM <H IM rll *i
-^
'.
: n u
ft)
^f'lr f^5w tf?f ^
Ji, I
m
fireror
^t sftsfir
ft ^ir-^^^ra
Iw^r
ft
v
ftran
I TOT
TOT
^ra-
i
( )
i
rfrrn^i ^
H^f%,
^I
irr^^rr ^^ffa
H^PTf,^rf^^Tt
I
:
i
')
|
^^
|^
71^' TTlT^<lf?T
I
I ^^rmfr::,
tnrr^Trd
I
'' I
i
II
?
d II
^?TT^T <I^frT, ^TR.lfURt
i
,ri
w
vs
1*
*****
*****
' ** ******
^refiwt
?rafir,
irfire
wrat
I *nf*n
Tfii
i
*
e
i
'
?ra
, m
TT5TT
n
R HI
,
ftrr^t
I
_ _ _
TJofi3nJT*r.
,
Tnrnrm^^f', n^mnniei
i
i
? ? q
fd
.^TT
0)
tnsfq% ^^PrfrfTT
I
** ^^T'rTtf^
I
^TW
S
f%(
B
)
^ I TO
?T*q^, TOT
11
^
8 11
.,
(x)
ft^re:,
rfcf
*
rfcT
rnrfir,
II
*.$
II
:
*T*UH
11
?
n
ii ii
(8)
'
f%
^"T
1r{?T II
^
II
T*TT: sr^P^r.
^H^ITH^T T
I m:
i
ii
H
fj? H <TT'.
fir.
;
<>T?r
I
fo i vr
.
f j
a
i
^f?
f
SN *N
rfSTT<T
I
^ ?T
,
IT ^
TT<I "TOT
I
fi^i"
f%
MTT T
II
bill
'
>r
i
i r
^r
TO I
rfH ^nT
<4
f%
tr^T<til'rlfrrT
*
i
ftift
i
rrsrra
rf II II
f%
rf<ft
*
I
HTo,
2o
^ I
Hfo
|
T,f?f
31
*
I-
iranrar.
i
<Tcft
I
-Cf S^O,
TO,
vrefar,
TO <T
*
^
if fa:,
^TT
rfir
I r
, >f . 2
f^
*T
sir vr%
i
^rfaf?n:f% ^farcftt
uf^fewtfa,
i
^rr5i?r ^
irf?r-
Tfff
1
^rr
*fa7TT
%%ur.
N
II II
i fa
f
ffir
Ji %?i rr
,
<Trr
rfir
f%
^*f* ^TR
i
frf
<S,
t&
I
TTTTTfa' f%
w
I ^r
f%
I
rfrf TTof WRfrf ^
f%
II
^
H
grr
Trent
H n
?
itm
,
^H
I
,
I firs' ^nj T
f%
H^ffT
H
R
o
II
TT%rfT^t
I
I
^T'rrf% ^
irfrf,
|
*?mr. TT
f^r
frf ^r^t^: i
^^
TTT
I
T^t
I
TTTTf*.
n ?fd
o
i
r^
1o,
JTo,
^
|
ifV!
<
I
T
5
^^
^r
If*SrT
I
i
: IT
fif^TTrT
T f%
ii
ii
i
frfgf>if?r
i
i
i
V
^^WT ifrf I
?f
1%rT^fff I
^r?fYrruttm ^ffTT H^fa
II
R
II
I
: I
f%re'&4l<T
^rdf?r,
1 1
^r ^
H
^
I)
: i ^r if
0),
i
: i
II
^
II
^TPT,
fTT
^ s<4 1 ^ I
y
ii 8 ii
. I
oMHi
i
^
11
y,
11
"^
',
rf
i
rTcf
TTrTT
I
:
I
I ^
),
m^r^TT ^^ I
^TT ^Itl^l*
I
f?fC),
^I^TmT
WFT
II
^
II
frf
^MHlKl o^TH^^ TpgSTJTR' >rf?f I
frT,
^R^T
^^T^S^T-
^T^Tt ft^TOft?^ ftrfT
I
-'rf ^fd
31' I
-<|q
<
V
,~f
f?rf
?r
rrlhr
IHTT
^re^rf,
?TT
rTTffT
^^^?T I
rTT
UMTS**:
i
ft^rift
I
f-mfrT
Tfrf
H <t II
n
i
;
nf?r?2:^rf?r i
I
fBre-tj,
f^^T^lrfcf I
:
irf?r?3^iTf?r i
<T'ir:
'<
^
i
Hf I
|
TfrT,
i
ft:
^^cf(^)
I
I rf
^T^r^I^^cT
I ^ ^T<T^IT
TT ^ ^T
ff ^TOf)l
TT5TT^f?f ^^fT^cT
I rf
I
H
? ^
II
r?
^
r
TT
I
rTWrrt
I
:
ft?TT
i
IT
fflfrT <I"3ffrf
J
TpT ^
rff^
^i^T^^^T
^TTTfrT I
;
m: iftfa
n
^
8
?
? t
i
I
rmcg^TTFT
I ?ft
?ITf%
?:f?f,
fafrf, ^^tffi
I
1%
Wo
i
rrr
^f
f^T"r?
I
i
i
i m
I
I
^l^^ft
^l?r,
fT^T
^
i
^^w^rr ^rfo, ^wtl^RT
fr^Htfi
i
:, ?r<rr
f^t^r^r
i
gt
j
*
,
^
i
^
n% cTSTlfft
I
3TT*f
i
i
^r
^
I
ii
?
t ii
i
^r,
?T*T ** 1 ?[
I
i
?TcT
^TrTT,
i
% fro: ^^rf?r
i
i
^r^rt ^r T^:, ^ izr^f?f
i
ii
R ?
ii
I
1
I
I
i
f%
rfcf ^f^?l?r
I
,
I
7TT
*
I
rfWITT
rfcf ^^5T ^t^^T
C)
^tf
I
rfrT
II II
,
?TT:
I
I
I
:
i
trsi^t
I
W
i
II
?
H
f^nc ^frr
i
i
8
wtnTTcff;
i
I ^
f%
^^
,
TOT*:
i
era
Or^tq;
?i^im^f ftr^r
i
i n
II II
II
8 II
fff I
-3VW qT(^t^rl^IlT^y> <ToTf?T,
^
rTT S
'^
i^l^^n
,
f
4
,^'
^
F|
5
3Wt?t
y
n
^Tf
f?T
<TT
i: i
*8
T?Vr
^w'rOr,
*ra"*nrT sT^nn^
^RTTf*rr(^)
i
I
ff
^^
<Irf
TT^Trfo^:,
^^1- rT^ir^l ^TT^fT
U
^
II
I
gfcT
^f^ yiy^^'
^^frf,
,y,
*** /'
i
^ iV
*^
T?f Zo i
J'foji^f*' ^,
,
o
^ |
I
-q;rrr
ff?IT
I
^ ^TT
ii <JL ii
J, ?r
Ulf
Jlo I
8 8
:
I ^
-55
rnr
TTTJ
: i
i *
fliftrtrota
n 7i
i
^t ^r
vi
J
%
II
7TZJd ^rf 3To
|
fa HT'^ ;
: I ^
^f TT^H:
irr: ^m^Tmrr: i
^ ~x2_
r
_ ^.
. ITT"!: ^^'MTcT^T^nT^J'fTT
^
T[^?TT
:
i
:,
7P5T?:
II
^
II
i
fc
rrr
ftfirarr
^
i
i
tra
11 i
*ff%8T5J
,
TrTTTT^T Tfrf
TfrT Wf*T
I
I
^T*.
T H^frT,
?T<IT
qfT^^lfrT
I
^^T^T
^^:^
^^ TfrT <T^lfrT I
H
-
.i
i
i
rff
^rf
NP
rtt
c\
f%^ftrtf?r Whr
r
i
i
f
f%
^ 1%
I
t
^rif
STST
fa,
:,
ftt
^f
m^r:
HHf--
i
II
^
II
*rr
^RTl
, f^HI^
^JTf*?r,
g ^
^^
II
?<L
II
: IIHII
i
^f,
Tf<r i
,
TTT^T
rf^TTcf
7T
ifrf ^o I
(M
% ^TTPT.
re
Terr?'.,
*T
o
Tj?rr^
a
VH< *f>o,
20
y
^^ii^lf^T^m^f?f !*,
^
y
^
i
r
c
T$ftamf?T
,
t
j'i
i
TT*T
f^
i
T^
f
w
?T
f^
rfcT
<TT
sTSTT,
JTH!
^s!T<TT>
:
?rcf TT
rr^q
I:
^r
?fcr
I! 8
II
ft*
fsfor,
t, TT^ZZl"
fl?T Tfi **-> I
*ff--
^Tr*5
o
^fHJ??,^^
>F. i
^
w*ra,
-q^ ?r r
i ^1 i^r
i cr<ft Ir
ii ii
SHUT,
JIT^rftfrf
J,
"QTTfT
irf?r^T
H
i
T rrrfiT^iftf?r
i
i^T^
rfrf *T^q ^frf
I
rorrafcr
awr,
I
rf
?TT ^r^r ?rr. *
:,
c
rf
TT^TT
^^^rr,
?TT
rTT W5frT I
rfi: ^^T- ^TT^T
^T^qT^rT^ff I
?TT
[, cTT
,
rTT
ums^r,
i
TllTT ^TT^T^'rT: tnTfT: *T?>3T rfT
^n^^T, HT
TTWrTT TT^IT
I ^ ^3 Tfir
*<>
I
i^^^f:
T^?T
TfrT V^f
^ff
u^Wfl-
^^w
*roft*n\
^
l
vjWjrwj^i
<
,
^r
tl^t
c
T
^rar^r*
,
?TT
n
?
n
I
r^^fii^f^r
I
I ^T^I cHT
,
^o, Hf,
f
i
ftrrr,
r^^r:,
^f^rr ^T
Tn^raw^TTT
'
: i
^
*rr
ifT rfrT 3Tr frfT ^TfT
I
^m^j: TJV5T.
.
11
?
8 11
: i
^w
fir ^
,
cTcT
II
? ^
II
r
rgftfrr
i
w
T^TW(
I
)
fti^rfirfr <TPT ^IT
^^idM^*'
I
WT??t
:
i
',
rTcf
^F^I
7
^!^
^:
TT^frf, T^.*
"
*
r*rrs<* T?r
i,
w ^r i
.
^o
I
^PT^' ^
i
T:I Ji, *o,
w,
^fir
i
<rrfa
I
rTTf^T
^TH *ref%
I
If
ir^rnT?ft
?r i
irf?r
I! II
^rmt ^H: ^^t^r
^f?r
I
fT^rfcT
^ff
,
i
I ^fm^T
Tf<T W I
?r^ifir4<fd
i
^
d^iUlfd
HT^TT^t ^^
I
WPUfJ,
II
^
II
f
: sNrfir I
I
^"^
3f^rU,
rTcT
rT^T
T^TT(^)
firar
f
f%
?rrt
*. *f*f?T
I
11 H
frf,
f
.%
rTSRT
*J?frt
I
%T?TT
^TT
.*,
^
3TT
W^f,
M|VI3cy*I8n TTT <TOF
:
i
?f
<T^nr.,
I
CPf
f T fP^PTT
II II
'^T^ rfrT
f%
?IT f^ct
i
sr
pf
i
rTcf
<Tcf
f%T?Tfrf
,
I
X
O
i fafrr*f?!T?tf?T
M ^'. W".
T*
:
PT3TT
I rf
rfrT
^^^RTfiT
I
rTTfr^rfT
TT^RTT
,
fT
i
i
srerprrtr
**,
^T^nr
t
nrfn
i
rr^j^(
a
)
*%
__
X-
_
rfcf ^PFff^^'Trf
,
^H"
^TTTT?I
WTfTR
1
i
rr^
a
*%,
^r^* I
i
*
^rf?r,
3rT*Trf ^r ^
TTT^IT
n .
11
i
?r5rf?r
i
i
:
sf^rfir,
a
4
i
T?*T TCTR -straw
H?OII
^
qTjT^^rT
I
"?T^t ^TI^^rT^^TT
,
,
?TcT
^^
SPT
:, d^^dcf
qf^
I
, T*TT
3
x
\
fon
HW.,
ftqfTO
1
)
w. wt
*nr:,
*p;mf?r,
Tif?rf?r^frr
i
^ Tpf
%^
I
^
i
I
rTT*.
i
f^^fff^frf
>ff" I
<>
i
w
I
TTT:
Q.
*mf?r> TTIH
tf?r
I^TCT,
TTT:
t
I
f*K*nRfc^
I
i
??
,
^ef
,
<?Ht ^T* fq^frT I
TT
m:
I <r^rT7T*
TT^-TR*.,
rTrT
I cf ^
:
TT^frf,
^f^T^ftTTTrT
^frf
*M
|
',
fo
i
^frrar ifa
*o
I ^Tfnvn \T*l
flo
i
f I
I rfT I
iC) rf^rfir,
iNrfir,
^
Pro
M
t
^fir
i
: i
ftrfer^
ft
T^fr
-,
r
I
<ffT ^T" I
*
TiUVfrf* >ffo |
? *u4
f^r^vT^H^
t *rn
fwftw^hrf
1
*! Tfif w i
,-,-y
fTT
i ^r
I
TOT?fa:
ft%rTT^
Tret
i
fuyi
i *wT
*T^T^F^,
^ ii^f %
ii
^
8 n
I
rfT ^T%K, HT
^rl^v,
WnT-
fqf?(T'.
i
ufire^ftfr^ ^^^
vfctT^Fci \
^
^
%^
i
ft^
:
if^f^fil
^i^i:
i
"^
^fefa ^5f
i
ii
?
y
ii
I
^1^' "4
fif
\
f<\
"
HTo
i
rlrT
i
^ ^
-
rfrT 8T
W^HT
^r
H
'
?n:
'
i
i
I
rP5T^fT
S
<ftf?f
I rrmRT^fanifa
I
^
^T
^T3T^f?T,
rfcT
i
<TT
vn
II II
: II
PK
Gopathabrahmana
3421
The
Gopatha
Efc-ahmana
G7
1872
PLEASE DO NOT REMOVE
CARDS OR SLIPS FROM THIS POCKET
UNIVERSITY OF TORONTO LIBRARY