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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11 Biihler, loc. cit. p.xxv. 2 The passage occurs in MAdhyandina XI, 5,6, 3. xl SATAPATHA-BRAHMANA. any more than they did with those of the Madhyandina text!, In some cases they came nearer to the one text, in others to the other. To several quotations, again, I could find nothing corresponding in either text. Now, supposing the quotations, as given by Karka, to be on the whole correct, there seem to be only two ways of accounting for these discrepancies, viz. either Apastamba did not mean to quote the passages literally, but only to give the substance of them ; or he had a third recension of the Satapatha before him. While some passages would seem to be in favour of the former alternative, others would scarcely admit of this explanation. This question, however, requires further investigation, before it can be definitely settled. In connection with this question the fact will also have to be taken into account, that Katy4yana, in composing his Vagasaneyi-pratisakhya, seems to have had before him a different recension of the Samhita, from those of the Kazva and MAadhyandina schools?. Professor Biihler appears to be inclined to place Apastamba somewhere about the fifth century B.C.; and though probably he himself does not consider the reasons he adduces as conclusive, they seem at any rate to show that that writer cannot have lived later than the third century B.c. From 1 T select a few passages :— 1. Ap. (K&ty.VII, 1, 36). pragvamsasya madhyamam sthtinaragam 4labhya gapatiti vagasaneyakam. Madhy. III, 1, 1,11. sa pirvirdhyam sthindragam abhipadyaitad yagur Aha. Kanva IV,1,1,7. sa yasau varshishthd pirvardhe sdlasthn4 bhavati tim , abhipadya gapati. a. Ap. (Katy. V, 3, 6). atrapi mesham ta meshfm ha karotiti vagasaneyakam, Madbhy. II, 5, 2,15. tatrapi mesham ka meshtm ka kurvanti. Kanva I, 5,1,13. mesham ka va api meshtm da kurvanti. 3. Ap. (Katy. VIL, a, 34). (vritrasya kaninikastti traikakudenafiganendikte) yadi traikadukam nadhigakkhed yenaiva kenfaganendigiti vagasaneyakam. MAdby. III, 1, 3,12. (traikadukam bhavati; yatra vi indro vritram ahams tasya yad akshy Asft tam girim trikakudam akarot....) yadi traikakudam na vinded apy atraikakudam eva syt sam4nt hy evafganasya bandhuté. K4nva IV, 1, 3, 10. (tat traikakudam syat; yatra va indro vritram ahams tasya ha ya kaninakasa yak kakshus tam etam girim kakfra trikakudam; sa yat traikakudam bhavati Aakshushy evaitat kakshur dadhati); yadi traikakudam na vinded api yad eva kiftka syat. 4. Ap. (Katy. VI, 3, 28). dshnishesa pradakshinam siro veshfayata iti vagasaneyakam. Madby. III, 2, 1, 16-17. sa proraute. K4nva IV, 2,1, 11-12. athainam prornoti,—sa prornoti. 3 See Weber, Ind. Stud. IV, p. 69. INTRODUCTION. xli
24. Ap. (Katy. VI, 3, 28). dshnishesa pradakshinam siro veshfayata iti vagasaneyakam. Madby. III, 2, 1, 16-17. sa proraute. K4nva IV, 2,1, 11-12. athainam prornoti,—sa prornoti. 3 See Weber, Ind. Stud. IV, p. 69. INTRODUCTION. xli the fact that Svetaketu, the son of Udd4laka Aruzi, the reputed teacher (and rival') of Yag#avalkya, is counted by Apastamba among the Avaras or moderns, Dr. Biihler infers that the promulgator of the White Yagus cannot have preceded Apastamba ‘by a longer interval than, at the utmost, two or three hundred years. That the two authors may not have been separated from each other by a longer interval seems likely enough; but, on the other hand, Apastamba, by his remark, pays no very great compliment to the inspired texts of his own school, since Aruza Aupavesi, the grandfather of Svetaketu Arumeya, is twice referred to in the Taittiriya-samhita?. The geographical and ethnical allusions contained in the Satapatha-brahmamza have been carefully collected by Professor Weber *. With the exception of those in kandas 6-10, as I have already remarked, they point almost exclusively to the regions along the Ganges and Jumna. In the legend about Videgha MAthava‘, and his Purohita Gotama Rahdgaza, tradition seems to have preserved a reminiscence of the eastward spread of Brahmanical civilisation. Among the peoples that occupied those regions, a prominent position is assigned in the Satapatha to the closely-allied Kuru-Paf#alas. The Kurus occupied the districts between the Jumna and Ganges—the socalled Madhyadesa or middle country—and the Pafkalas bordered on them towards the south-east. According to Sat. Br. XIII, 5, 4, 7, the Pat#dlas were in olden times called Krivi; and a tribe of this name is evidently referred to in Rig-veda VIII, 20, 24 ; (22, 12)5,in connection with the rivers Sindhuand Asikni. The Kurus, on the other hand, are not directly referred to in the Rzk ; but a king Kurusravaza, ‘glory of the Kurus,’ and a patron with the epithet Kaurayama are mentioned in the hymns. In Aitar. Br. VIII, 14, the Uttara (northern) Kurus, together with the Uttara-Madras, are said to dwell beyond the Himalaya. 1 See Brih. Ar, 3, 5, where he is defeated by Yag#avalkya in disputation. 2 Taitt.S.VI, 1,9, 23 4, 5,1. 3 Ind. Stud. I, 187 seq. * See the present volume, p. 104, with note. It would have been safer to give the name as Videgha Mathava, instead of Mathava the Videgha. 5 See Ludwig, Rig-veda III, p, 205; Zimmer, Altindisches Leben, p. 103. xlii SATAPATHA-BRAHMANA.
32 Taitt.S.VI, 1,9, 23 4, 5,1. 3 Ind. Stud. I, 187 seq. * See the present volume, p. 104, with note. It would have been safer to give the name as Videgha Mathava, instead of Mathava the Videgha. 5 See Ludwig, Rig-veda III, p, 205; Zimmer, Altindisches Leben, p. 103. xlii SATAPATHA-BRAHMANA. From these indications Professor Zimmer infers that, in the times of the hymns, the Kurus and Krivis—whose names evidently are merely variations of the same word—may have lived together in the valleys of Kasmir, on the upper Indus; and he also offers the ingenious conjecture, that we may have to look for the Kuru-Krivis in the twinpeople of the Vaikarzau, mentioned in Rig-veda VII, 18, 11. The names of the principal teachers of the Satapatha mark them as belonging to the land of the Kuru-Pafalas; and as in I, 7, 2, 8, preference is given to a certain sacrificial practice on the ground that it is the one obtaining among these peoples, it seems highly probable that the redaction of the work, or at least of the older portion of it, took place among the Kuru-Pafédlas'. A prince? of Pafkala, Pravahava Gaivali, is mentioned XIV, 9, 1, 1, in connection with Yagfavalkya’s teacher, Uddalaka Aruzi. East of the Madhyadesa, we meet with another confederacy of kindred peoples, of hardly less importance than the Kuru-Pavikalas, at the time of the redaction of the Brahmaza, viz. the Kosala-Videhas. In the legend above referred to they are said to be the descendants of Videgha Mathava, and to be separated from each other by the river Sadanira (either the modern Gazdaki or Karatoy4). The country of the Videhas, the eastern branch of this allied people, corresponding to the modern Tirhut or Puraniya, formed in those days the extreme east of the land of the Aryas. In the later books of the Satapatha, king Ganaka of Videha appears as one of the principal promoters of the Brahmanical religion, and especially as the patron of Yagfavalkya. In XI, 6, 2, 1, Ganaka is repre- ' The passage III, a, 3,15, where the Kuru-Paikdlas are apparently placed in the north—in direct contradiction to XI, 4,1,1, where they are placed in opposition to the Northerners (udt#yas)—seems to go against this supposition. Professor Weber, Ind. Stud. I, 191, tries to get over this difficulty by translating Kurupafsalatra by ‘as among the Kuru-Paikalas,’ instead of ‘among the Kuru- Pankalas;’ so that the meaning of the passage would be that ‘the same language is spoken in the northern region, as among the Kuru-Pafialas.’ Unfortunately, however, the Kanva text of the passage is not favourable to this interpretation. It runs as follows (K. IV, a, 2, 10) :—udtsim pathyay4 svastya vag vai pathya svastis tasmad atrottarahai vag vadatityAhus kurupaisdleshu kurumahivisheshv ity etam hi taya disam pragdnann esha hi tasya cik pragiata. 2 He is styled raganyabandhu in KAandogyop. V, 3, &. INTRODUCTION. xliti
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11 Biihler, loc. cit. p.xxv. 2 The passage occurs in MAdhyandina XI, 5,6, 3. xl SATAPATHA-BRAHMANA. any more than they did with those of the Madhyandina text!, In some cases they came nearer to the one text, in others to the other. To several quotations, again, I could find nothing corresponding in either text. Now, supposing the quotations, as given by Karka, to be on the whole correct, there seem to be only two ways of accounting for these discrepancies, viz. either Apastamba did not mean to quote the passages literally, but only to give the substance of them ; or he had a third recension of the Satapatha before him. While some passages would seem to be in favour of the former alternative, others would scarcely admit of this explanation. This question, however, requires further investigation, before it can be definitely settled. In connection with this question the fact will also have to be taken into account, that Katy4yana, in composing his Vagasaneyi-pratisakhya, seems to have had before him a different recension of the Samhita, from those of the Kazva and MAadhyandina schools?. Professor Biihler appears to be inclined to place Apastamba somewhere about the fifth century B.C.; and though probably he himself does not consider the reasons he adduces as conclusive, they seem at any rate to show that that writer cannot have lived later than the third century B.c. From 1 T select a few passages :— 1. Ap. (K&ty.VII, 1, 36). pragvamsasya madhyamam sthtinaragam 4labhya gapatiti vagasaneyakam. Madhy. III, 1, 1,11. sa pirvirdhyam sthindragam abhipadyaitad yagur Aha. Kanva IV,1,1,7. sa yasau varshishthd pirvardhe sdlasthn4 bhavati tim , abhipadya gapati. a. Ap. (Katy. V, 3, 6). atrapi mesham ta meshfm ha karotiti vagasaneyakam, Madbhy. II, 5, 2,15. tatrapi mesham ka meshtm ka kurvanti. Kanva I, 5,1,13. mesham ka va api meshtm da kurvanti. 3. Ap. (Katy. VIL, a, 34). (vritrasya kaninikastti traikakudenafiganendikte) yadi traikadukam nadhigakkhed yenaiva kenfaganendigiti vagasaneyakam. MAdby. III, 1, 3,12. (traikadukam bhavati; yatra vi indro vritram ahams tasya yad akshy Asft tam girim trikakudam akarot....) yadi traikakudam na vinded apy atraikakudam eva syt sam4nt hy evafganasya bandhuté. K4nva IV, 1, 3, 10. (tat traikakudam syat; yatra va indro vritram ahams tasya ha ya kaninakasa yak kakshus tam etam girim kakfra trikakudam; sa yat traikakudam bhavati Aakshushy evaitat kakshur dadhati); yadi traikakudam na vinded api yad eva kiftka syat. 4. Ap. (Katy. VI, 3, 28). dshnishesa pradakshinam siro veshfayata iti vagasaneyakam. Madby. III, 2, 1, 16-17. sa proraute. K4nva IV, 2,1, 11-12. athainam prornoti,—sa prornoti. 3 See Weber, Ind. Stud. IV, p. 69. INTRODUCTION. xli
24. Ap. (Katy. VI, 3, 28). dshnishesa pradakshinam siro veshfayata iti vagasaneyakam. Madby. III, 2, 1, 16-17. sa proraute. K4nva IV, 2,1, 11-12. athainam prornoti,—sa prornoti. 3 See Weber, Ind. Stud. IV, p. 69. INTRODUCTION. xli the fact that Svetaketu, the son of Udd4laka Aruzi, the reputed teacher (and rival') of Yag#avalkya, is counted by Apastamba among the Avaras or moderns, Dr. Biihler infers that the promulgator of the White Yagus cannot have preceded Apastamba ‘by a longer interval than, at the utmost, two or three hundred years. That the two authors may not have been separated from each other by a longer interval seems likely enough; but, on the other hand, Apastamba, by his remark, pays no very great compliment to the inspired texts of his own school, since Aruza Aupavesi, the grandfather of Svetaketu Arumeya, is twice referred to in the Taittiriya-samhita?. The geographical and ethnical allusions contained in the Satapatha-brahmamza have been carefully collected by Professor Weber *. With the exception of those in kandas 6-10, as I have already remarked, they point almost exclusively to the regions along the Ganges and Jumna. In the legend about Videgha MAthava‘, and his Purohita Gotama Rahdgaza, tradition seems to have preserved a reminiscence of the eastward spread of Brahmanical civilisation. Among the peoples that occupied those regions, a prominent position is assigned in the Satapatha to the closely-allied Kuru-Paf#alas. The Kurus occupied the districts between the Jumna and Ganges—the socalled Madhyadesa or middle country—and the Pafkalas bordered on them towards the south-east. According to Sat. Br. XIII, 5, 4, 7, the Pat#dlas were in olden times called Krivi; and a tribe of this name is evidently referred to in Rig-veda VIII, 20, 24 ; (22, 12)5,in connection with the rivers Sindhuand Asikni. The Kurus, on the other hand, are not directly referred to in the Rzk ; but a king Kurusravaza, ‘glory of the Kurus,’ and a patron with the epithet Kaurayama are mentioned in the hymns. In Aitar. Br. VIII, 14, the Uttara (northern) Kurus, together with the Uttara-Madras, are said to dwell beyond the Himalaya. 1 See Brih. Ar, 3, 5, where he is defeated by Yag#avalkya in disputation. 2 Taitt.S.VI, 1,9, 23 4, 5,1. 3 Ind. Stud. I, 187 seq. * See the present volume, p. 104, with note. It would have been safer to give the name as Videgha Mathava, instead of Mathava the Videgha. 5 See Ludwig, Rig-veda III, p, 205; Zimmer, Altindisches Leben, p. 103. xlii SATAPATHA-BRAHMANA.
32 Taitt.S.VI, 1,9, 23 4, 5,1. 3 Ind. Stud. I, 187 seq. * See the present volume, p. 104, with note. It would have been safer to give the name as Videgha Mathava, instead of Mathava the Videgha. 5 See Ludwig, Rig-veda III, p, 205; Zimmer, Altindisches Leben, p. 103. xlii SATAPATHA-BRAHMANA. From these indications Professor Zimmer infers that, in the times of the hymns, the Kurus and Krivis—whose names evidently are merely variations of the same word—may have lived together in the valleys of Kasmir, on the upper Indus; and he also offers the ingenious conjecture, that we may have to look for the Kuru-Krivis in the twinpeople of the Vaikarzau, mentioned in Rig-veda VII, 18, 11. The names of the principal teachers of the Satapatha mark them as belonging to the land of the Kuru-Pafalas; and as in I, 7, 2, 8, preference is given to a certain sacrificial practice on the ground that it is the one obtaining among these peoples, it seems highly probable that the redaction of the work, or at least of the older portion of it, took place among the Kuru-Pafédlas'. A prince? of Pafkala, Pravahava Gaivali, is mentioned XIV, 9, 1, 1, in connection with Yagfavalkya’s teacher, Uddalaka Aruzi. East of the Madhyadesa, we meet with another confederacy of kindred peoples, of hardly less importance than the Kuru-Pavikalas, at the time of the redaction of the Brahmaza, viz. the Kosala-Videhas. In the legend above referred to they are said to be the descendants of Videgha Mathava, and to be separated from each other by the river Sadanira (either the modern Gazdaki or Karatoy4). The country of the Videhas, the eastern branch of this allied people, corresponding to the modern Tirhut or Puraniya, formed in those days the extreme east of the land of the Aryas. In the later books of the Satapatha, king Ganaka of Videha appears as one of the principal promoters of the Brahmanical religion, and especially as the patron of Yagfavalkya. In XI, 6, 2, 1, Ganaka is repre- ' The passage III, a, 3,15, where the Kuru-Paikdlas are apparently placed in the north—in direct contradiction to XI, 4,1,1, where they are placed in opposition to the Northerners (udt#yas)—seems to go against this supposition. Professor Weber, Ind. Stud. I, 191, tries to get over this difficulty by translating Kurupafsalatra by ‘as among the Kuru-Paikalas,’ instead of ‘among the Kuru- Pankalas;’ so that the meaning of the passage would be that ‘the same language is spoken in the northern region, as among the Kuru-Pafialas.’ Unfortunately, however, the Kanva text of the passage is not favourable to this interpretation. It runs as follows (K. IV, a, 2, 10) :—udtsim pathyay4 svastya vag vai pathya svastis tasmad atrottarahai vag vadatityAhus kurupaisdleshu kurumahivisheshv ity etam hi taya disam pragdnann esha hi tasya cik pragiata. 2 He is styled raganyabandhu in KAandogyop. V, 3, &. INTRODUCTION. xliti
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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