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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1According to the story alluded to, Yagwavalkya, having been taught the old Yagus texts by Vaisampayana, incurred the displeasure of his teacher, and was forced by him to disgorge the sacred science which, on falling to the ground, became soiled XXVIii SATAPATHA-BRAHMANA., The Brahmaza of the Vagasaneyins bears the name of Satapatha, that is, the Brahmama ‘of a hundred paths,’ because it consists of a hundred lectures (adhyAyas). Both the Vagasaneyi-samhita and the Satapatha-brahmaza have come down to us in two different recensions, those of the Madhyandina and the K4zva schools. Of the latter recension of the Brahmaza, however, three books out of seventeen are wanting in the European libraries and have, as far as I know, not yet been discovered in India. The M4dhyandina text both of the Sas#hité and the Brahmaaa has been edited by Professor Weber; the former with the various readings of the Kazva recension. To the same scholar we owe a German translation of the first adhy4ya of the first kanda?; and he has, moreover, subjected the entire accessible literature of the White Yagur-veda—with the exception of the K4ava text of the Brahmana—to. a careful examination, and has extracted from it all that seems calculated to throw light on its history, so that in this respect little remains to those who come after him but to state the results of his enquiries. Professor Max Miiller, in his History of Ancient Sanskrit Literature, has also fully discussed the questions regarding the date and authorship of these texts, and has done much to clear up what was obscure in their relations to the older Yagus texts and to Vedic literature generally. Many points, however, still remain doubtful; and, above all, opinions are as divided as ever regarding the approximate date of the teacher with whose name tradition connects the origin of the modern school of the Adhvaryus. The schools of the Vagasaneyins are stated to have been either fifteen or seventeen; and their names are given, though with considerable variations, in different works. No distinct traces, however, have as yet been discovered of any recensions besides the two already referred to. As regards the names of these two,—the Madhyandina and Kaxva,— the latter is the name of one of the chief families of Rishis (hence Black Yagus), and was picked up by Yagfiavalkya’s condisciples, who had assumed the form of partridges. This story seems first to occur in the Puranas; sce Wilson’s translation of the Vishau Purana (ed. Hall), III, p.54. Panini (IV, 3, 102) and Patafigali only know of the Taittirfya texts as ‘ promulgated by Tittiri.’ * Zeitsch. der D. M.G., IV, p. 289 seq.; reprinted in Indische Streifen I, p. 31 seq. INTRODUCTION, XXix
2Hall), III, p.54. Panini (IV, 3, 102) and Patafigali only know of the Taittirfya texts as ‘ promulgated by Tittiri.’ * Zeitsch. der D. M.G., IV, p. 289 seq.; reprinted in Indische Streifen I, p. 31 seq. INTRODUCTION, XXix of the Rik-samhita ; and certain orthoepic peculiarities of the Yagus texts of the KAanvas would seem to favour the assumption of a connection of this school with the redaction of the Rzk. The name of the M4dhyandinas, literally ‘meridional,’ on the other hand, does not occur in the older literature. Nor can we draw any definite conclusions, as to the probable date of their recension, from Lassen’s identification of this name with the Mavd:adwol, mentioned by Megasthenes (as quoted by Arrian) as a people on the banks of a tributary of the Ganges; or from Professor Weber's conjecture that the MAdhyandina school may have taken its origin among that people. The Madhyandina text of the Satapatha is divided into fourteen books (ka4zda). For several reasons, however, some of these books have to be assigned to a later period than the others. In the first place, the twelfth kaxda is called madhyama, ‘the middle one;’ a fact which in itself would suggest the idea that, at the time when this nomenclature was adopted, the last five books (or perhaps books 11-13) were regarded as a separate portion of the work!. Besides, Patavigali, in a karika or memorial couplet to Paz. IV, 2, 60, mentions the words shash¢ipatha (‘consisting of sixty paths’) and satapatha, with the view of forming derivative nouns from them, in the sense of one who studies such works. Now, as the first nine books of the Satapatha, in the M4dhyandina text, consist of sixty adhydyas, it was suggested by Professor Weber that it was probably this very portion of the work to which Patafgali applied the term ‘shashéipatha,’ and that consequently the first nine books were at that time considered as, in some sense, a distinct work and were studied as such. This conjecture has been generally accepted. There is indeed a possibility that Patagali may have been acquainted with some other | The K4ava text is divided into seventeen books. Kandas 12-15 correspond to Madhyandina 10-13 ; and kAnda 16, which treats of the Pravargya ceremony, corresponds to the first three adhydyas of the last kanda of the MAdhyandinas. Thus, in the Kanva recension the fourteenth k4nda, called ‘madhyama,’ is the middle one of kandas 12-16; the seventeenth kanda. or Brihadfranyaka, being apparently considered as a supplement. Perhaps this division is more original than that of the Madhyandinas, XXX: SATAPATHA-BRAHMANA.
3Thus, in the Kanva recension the fourteenth k4nda, called ‘madhyama,’ is the middle one of kandas 12-16; the seventeenth kanda. or Brihadfranyaka, being apparently considered as a supplement. Perhaps this division is more original than that of the Madhyandinas, XXX: SATAPATHA-BRAHMANA. recension of the Brahmaza of the V4agasaneyins which consisted of only forty adhydyas; but even in that case the latter would in all probability correspond to the first nine books of the Madhyandina text. As regards the Kazva recension, we are unfortunately not yet able, owing to the want of some of its kAndas, to determine its exact extent; and have to rely on a list added by a scribe on the front page of one of the kaxdas in the Oxford MS.}, according to which that text consists of 104 adhydyas. Still further evidence regarding the mutual relations of the several portions of our Brahmaaa is contained in a passage of the Mahabharata (XII, 11739), where YAgiiavalkya relates that, at the inspiration of the Sun, he composed (£akre) the Satapatha, including? the Rahasya (mystery), the Samgraha (epitome), and the Parisishta (supplement). Now the tenth book is really called Agni-rahasya; while the eleventh contains a kind of summary of the preceding ritual; and kadas 12-14 treat of various other subjects. This relation between the first nine and the remaining five books is also fully borne out by internal evidence, as well as by a comparison with the Vagasaneyi-samhitaé. The latter consists of forty adhy4yas, the first eighteen of whieh contain the formulas of the ordinary sacrifices—the Haviryagiias and Soma-sacrifice—and correspond to the first nine books of the Satapatha-brahmaza. The succeeding adhyayas have been clearly shown by Professor Weber® to be later additions. As a rule only those formulas which are contained in the first eighteen adhydyas are found in the Taittirlya-samhita ; while those of the later adhydyas are given in the Taittirilya-brahmaza. At the end of the Satapatha the White Yagus is said to have been promulgated (4-khy4) by Yagiiavalkya Vagasaneya. Now the name of this teacher is indeed more frequently met with in the Brahmava than that of any other ; 1 The accuracy of this list cannot be relied upon, as several mistakes occur in the number of kandikas there given. It is, however, unlikely that the scribe should have committed any mistake regarding the number of adhyayas., * Literally ‘ together with the rahasya (saiahasyam),’ &c. > History of Indian Literature, p. 107 seq. INTRODUCTION. Xxxi
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.
1According to the story alluded to, Yagwavalkya, having been taught the old Yagus texts by Vaisampayana, incurred the displeasure of his teacher, and was forced by him to disgorge the sacred science which, on falling to the ground, became soiled XXVIii SATAPATHA-BRAHMANA., The Brahmaza of the Vagasaneyins bears the name of Satapatha, that is, the Brahmama ‘of a hundred paths,’ because it consists of a hundred lectures (adhyAyas). Both the Vagasaneyi-samhita and the Satapatha-brahmaza have come down to us in two different recensions, those of the Madhyandina and the K4zva schools. Of the latter recension of the Brahmaza, however, three books out of seventeen are wanting in the European libraries and have, as far as I know, not yet been discovered in India. The M4dhyandina text both of the Sas#hité and the Brahmaaa has been edited by Professor Weber; the former with the various readings of the Kazva recension. To the same scholar we owe a German translation of the first adhy4ya of the first kanda?; and he has, moreover, subjected the entire accessible literature of the White Yagur-veda—with the exception of the K4ava text of the Brahmana—to. a careful examination, and has extracted from it all that seems calculated to throw light on its history, so that in this respect little remains to those who come after him but to state the results of his enquiries. Professor Max Miiller, in his History of Ancient Sanskrit Literature, has also fully discussed the questions regarding the date and authorship of these texts, and has done much to clear up what was obscure in their relations to the older Yagus texts and to Vedic literature generally. Many points, however, still remain doubtful; and, above all, opinions are as divided as ever regarding the approximate date of the teacher with whose name tradition connects the origin of the modern school of the Adhvaryus. The schools of the Vagasaneyins are stated to have been either fifteen or seventeen; and their names are given, though with considerable variations, in different works. No distinct traces, however, have as yet been discovered of any recensions besides the two already referred to. As regards the names of these two,—the Madhyandina and Kaxva,— the latter is the name of one of the chief families of Rishis (hence Black Yagus), and was picked up by Yagfiavalkya’s condisciples, who had assumed the form of partridges. This story seems first to occur in the Puranas; sce Wilson’s translation of the Vishau Purana (ed. Hall), III, p.54. Panini (IV, 3, 102) and Patafigali only know of the Taittirfya texts as ‘ promulgated by Tittiri.’ * Zeitsch. der D. M.G., IV, p. 289 seq.; reprinted in Indische Streifen I, p. 31 seq. INTRODUCTION, XXix
2Hall), III, p.54. Panini (IV, 3, 102) and Patafigali only know of the Taittirfya texts as ‘ promulgated by Tittiri.’ * Zeitsch. der D. M.G., IV, p. 289 seq.; reprinted in Indische Streifen I, p. 31 seq. INTRODUCTION, XXix of the Rik-samhita ; and certain orthoepic peculiarities of the Yagus texts of the KAanvas would seem to favour the assumption of a connection of this school with the redaction of the Rzk. The name of the M4dhyandinas, literally ‘meridional,’ on the other hand, does not occur in the older literature. Nor can we draw any definite conclusions, as to the probable date of their recension, from Lassen’s identification of this name with the Mavd:adwol, mentioned by Megasthenes (as quoted by Arrian) as a people on the banks of a tributary of the Ganges; or from Professor Weber's conjecture that the MAdhyandina school may have taken its origin among that people. The Madhyandina text of the Satapatha is divided into fourteen books (ka4zda). For several reasons, however, some of these books have to be assigned to a later period than the others. In the first place, the twelfth kaxda is called madhyama, ‘the middle one;’ a fact which in itself would suggest the idea that, at the time when this nomenclature was adopted, the last five books (or perhaps books 11-13) were regarded as a separate portion of the work!. Besides, Patavigali, in a karika or memorial couplet to Paz. IV, 2, 60, mentions the words shash¢ipatha (‘consisting of sixty paths’) and satapatha, with the view of forming derivative nouns from them, in the sense of one who studies such works. Now, as the first nine books of the Satapatha, in the M4dhyandina text, consist of sixty adhydyas, it was suggested by Professor Weber that it was probably this very portion of the work to which Patafgali applied the term ‘shashéipatha,’ and that consequently the first nine books were at that time considered as, in some sense, a distinct work and were studied as such. This conjecture has been generally accepted. There is indeed a possibility that Patagali may have been acquainted with some other | The K4ava text is divided into seventeen books. Kandas 12-15 correspond to Madhyandina 10-13 ; and kAnda 16, which treats of the Pravargya ceremony, corresponds to the first three adhydyas of the last kanda of the MAdhyandinas. Thus, in the Kanva recension the fourteenth k4nda, called ‘madhyama,’ is the middle one of kandas 12-16; the seventeenth kanda. or Brihadfranyaka, being apparently considered as a supplement. Perhaps this division is more original than that of the Madhyandinas, XXX: SATAPATHA-BRAHMANA.
3Thus, in the Kanva recension the fourteenth k4nda, called ‘madhyama,’ is the middle one of kandas 12-16; the seventeenth kanda. or Brihadfranyaka, being apparently considered as a supplement. Perhaps this division is more original than that of the Madhyandinas, XXX: SATAPATHA-BRAHMANA. recension of the Brahmaza of the V4agasaneyins which consisted of only forty adhydyas; but even in that case the latter would in all probability correspond to the first nine books of the Madhyandina text. As regards the Kazva recension, we are unfortunately not yet able, owing to the want of some of its kAndas, to determine its exact extent; and have to rely on a list added by a scribe on the front page of one of the kaxdas in the Oxford MS.}, according to which that text consists of 104 adhydyas. Still further evidence regarding the mutual relations of the several portions of our Brahmaaa is contained in a passage of the Mahabharata (XII, 11739), where YAgiiavalkya relates that, at the inspiration of the Sun, he composed (£akre) the Satapatha, including? the Rahasya (mystery), the Samgraha (epitome), and the Parisishta (supplement). Now the tenth book is really called Agni-rahasya; while the eleventh contains a kind of summary of the preceding ritual; and kadas 12-14 treat of various other subjects. This relation between the first nine and the remaining five books is also fully borne out by internal evidence, as well as by a comparison with the Vagasaneyi-samhitaé. The latter consists of forty adhy4yas, the first eighteen of whieh contain the formulas of the ordinary sacrifices—the Haviryagiias and Soma-sacrifice—and correspond to the first nine books of the Satapatha-brahmaza. The succeeding adhyayas have been clearly shown by Professor Weber® to be later additions. As a rule only those formulas which are contained in the first eighteen adhydyas are found in the Taittirlya-samhita ; while those of the later adhydyas are given in the Taittirilya-brahmaza. At the end of the Satapatha the White Yagus is said to have been promulgated (4-khy4) by Yagiiavalkya Vagasaneya. Now the name of this teacher is indeed more frequently met with in the Brahmava than that of any other ; 1 The accuracy of this list cannot be relied upon, as several mistakes occur in the number of kandikas there given. It is, however, unlikely that the scribe should have committed any mistake regarding the number of adhyayas., * Literally ‘ together with the rahasya (saiahasyam),’ &c. > History of Indian Literature, p. 107 seq. INTRODUCTION. Xxxi
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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