Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1er is evidently referred to in both lists ; and if we can at all rely on the authenticity of these va;/was, we should have to infer from this coincidence, that there was already some connection between the two schools prior to both Ya^^7avalkya and wSa;;^ilya. The two lines of teachers meet once more in the name of Sa w^ivi-putra. In the later list the succession of teachers ' I here give, side by side, the lists, in inverted order, from Samg-ivi-putra upwards. For the complete lists, see Max Miiller, History of Ancient Sanskrit Literature, p. 438 seq. End of Book XIV. End of Book X. 58. Aditya. (52) Brahman Svayambhu. 57. Ambi«i. 56. Vai. (51) Prag-apati. 55. Kasyapa Naidhruvi. 54. 5ilpa Kasyapa. ^^^^ Tura Kavasheya. 53. Harita Kasyapa. ^2. Asita Vaishagawa. 51. Gihvavat Badhyoga. (49) Ya^HavaiasRa^'astambayana. 50. Va^asravas. 49. Kusri. (48) Kusri. 48. Upavesi. (47) Sa.ndilya., 47. Aru«a. ^ (46) Vatsya. 46. Uddalaka (Aruneya). ^^^^ Vamakakshaya«a. 45. Ya,.r.avalkya(Vag-asaneya). ^^^^.^^^._ 44. Asun. ^^\ ^, X A (4:5) Kautsa. 43. Asuraya«a. ^^''■' 42. Prasnt-putra (Asurivasin). (42) Manrfavya. 41. Kanvakeyi-putra. (4O Ma/^ifukayani. 40. Sawz^ivi-putra. (40) Sa??j^i vi-putra. Follow 39 names formed by the addition (Same as elsewhere.) of 'putra' to the mother's name. ^ In the Bnhad-ara«yaka (KaMva) VI, 5, 4 the order is Kusri, Vutsya, i'a/zuilya. [12] C XXXIV i-ATAPATHA-BRAHMAiVA. is then continued by forty-nine more names — all of them formed by the addition of 'putra' (son) to the mother's name — which, it appears, we are to supply in the former list. According to Professor Max Muller\ ' Sa;;/^ivi-putra seems to have united two lines of teachers.' That this must have been the case, cannot be doubted, provided, of course, that the va.msa.s are trustworthy^. Nay, I should even be inclined to assign to the time of Saw^ivi-putra the final adjustment of the ritual and its dogmatic exposition such as we find them in the Shash/ipatha (and the first eighteen adhyayas of the Va^asaneyi - sa;;zhita), and consequently the first redaction of that part of the wSatapatha. Not that all the matter contained in the latter part of the work must necessarily be more modern. There can^ on the contrary, be little doubt that much of it is quite as old as anything in the earlier books ; and of the Madhuka«</a, which forms part of the Brzhad-arawyaka in the last book, we know at any rate, from a reference to the Madhu-brahma;/a in the fourth ka.nda., that some such tract existed at that time.
2s quite as old as anything in the earlier books ; and of the Madhuka«</a, which forms part of the Brzhad-arawyaka in the last book, we know at any rate, from a reference to the Madhu-brahma;/a in the fourth ka.nda., that some such tract existed at that time. But such matter as, for some reason or other, was not included in the systematic exposition of the ceremonial, would naturally be in a less settled condition and more liable to modifications and additions. According to the two lists, Saw^ivi-putra is removed from Saudilya by six intermediate teachers, the three older ^ of whom are referred to in ka.nda.s 6-9 ; and from Yag-iia.- * History of Ancient Sanskrit Literature, p. 437. ^ Professor Weber, Ind. Stud. II, 201 note, expresses his conviction that ' the vawsas are, on the whole, quite authentic ; though they do not of course belong to the text, but are later additions ; judging from the great number of names, some vawsas must have been added at a very late time.' It seems to me, however, that if the vaw.sas are at all authentic — and I see no reason for doubt as far as the two lists above referred to are concerned — we have rather to assume that the lists were kept from early times and gradually added to. On the other hand, little can be made of the two vamsas at tlie end of the Madhu and Ya^yTavalkiya ka«rfas. They look rather like attempts — and very unsuc- cessful ones — at throwing several independent lists into one. 3 Viz.,Vatsya IX, 5, i, 62; Vamakakshaya«a VII, i, 2, 11; Mahitthi VI, 2, 2, 10; VIII, 6, I, 16 seq. ; IX, 5, i, 57. Not mentioned are Kautsa, Ma«- r?avya, and Ma«(/ukayani. A Ma«rfavya occurs in the twelfth book of the -Mahabharata, as a contemporary of Ganaka and Yao-«avalkya. INTRODUCTION, XXXV valkya by four intermediate teachers, the first of whom (Asuri)^ is repeatedly quoted in the second (and once each in the first, fourth, and fourteenth) ka;/rt'as. Although these indications do not, of course, supply more than a terviinus a quo for the final settlement of this part of the work, they would nevertheless seem to favour the supposition that the combination of the fire-ritual with the sacrificial system cannot have taken place at a time far removed from that of Sa;«^ivi-putra. The custom of forming metronymics by means of 'putra' is of some interest. It first shows itself in the predecessor of Saw^ivi-putra's teacher in the Ya^>7a- valkya line, and continues from thence down to the very end of the vawj'a.
3from that of Sa;«^ivi-putra. The custom of forming metronymics by means of 'putra' is of some interest. It first shows itself in the predecessor of Saw^ivi-putra's teacher in the Ya^>7a- valkya line, and continues from thence down to the very end of the vawj'a. Unfortunately, however, we have no means of ascertaining whether this custom had already been commonly practised, in certain localities, before that time, or whether, as seems to me more probable, it was a fashion of recent date. If the latter alternative could be proved, it might help to settle the chronological relations between Ya^;?avalkya and Pa;^ini, since it would appear from Pa;/, IV, i, 159'^ (and VI, i, 13), that the great gram- marian was well acquainted, not only with the practice of forming metronymics of this kind, but also with that of forming patronymics from such metronymics. The relative date of Pacini and Ya^>7avalkya has been discussed more than once by Sanskrit scholars^; but no agreement has as yet been come to on what Goldstiicker justly called ' one of the most important problems of Sanskrit literature.' The chief difficulty of this problem lies in the ambiguity of Katyayana's well-known varttika to Pa«. IV, 3, 105. According to Pa;/ini's rule the names ' He is also the Ri'M of Va^. S. Ill, 37. * This rule, which applies to the people of the north, is not explained in the Mahabhashya. The Kasika Vntti gives the patronymics of Gargiputra and Vatsiputra, both of whom occur in our va»?Ja. It is worthy of remark that Kavasha Ailusha, who is mentioned in Ait. Br. II, 19, and to whom the hymns Rig-veda X, 30-34 are ascribed, is called Kavasha Ailushiputra in the A'a/Aaka 25, 7. Cf. Weber, Ind. Stud. Ill, pp. 459, 157, 485. ^ See especially Max Miiller, History of Ancient Sanskrit Literature, p. 360 seq.; Goldstiicker, Pa'/ini, p. 132 seq. ; Webef, Ind. Stud. V, 65 seq. ; XHI, 443 ; Biihler, Sacred Laws of the Arj'as, I, p. xxxix note. C 2 XXXVl ^ATAPATIIA-BRAHMAJVA. of Brahma^as and Kalpas proclaimed by old (sages) are formed by the addition of the affix in (to the sages' names). As instances of Brahmawas, the names of which are formed in this way, the Kaj-ika Vrttti gives Bhallavina/^ (proclaimed by Bhallu), 5atyayanina/^, Aitareyi;/a//. In accordance with this rule the texts of the White Ya^s are called Va^asaneyina/^. This name does not, however, occur in any of Pacini's rules, but follows only from the word 'va^asaneya' being included in the ga;;a 'i-aunakadi' to Tan.
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.
1er is evidently referred to in both lists ; and if we can at all rely on the authenticity of these va;/was, we should have to infer from this coincidence, that there was already some connection between the two schools prior to both Ya^^7avalkya and wSa;;^ilya. The two lines of teachers meet once more in the name of Sa w^ivi-putra. In the later list the succession of teachers ' I here give, side by side, the lists, in inverted order, from Samg-ivi-putra upwards. For the complete lists, see Max Miiller, History of Ancient Sanskrit Literature, p. 438 seq. End of Book XIV. End of Book X. 58. Aditya. (52) Brahman Svayambhu. 57. Ambi«i. 56. Vai. (51) Prag-apati. 55. Kasyapa Naidhruvi. 54. 5ilpa Kasyapa. ^^^^ Tura Kavasheya. 53. Harita Kasyapa. ^2. Asita Vaishagawa. 51. Gihvavat Badhyoga. (49) Ya^HavaiasRa^'astambayana. 50. Va^asravas. 49. Kusri. (48) Kusri. 48. Upavesi. (47) Sa.ndilya., 47. Aru«a. ^ (46) Vatsya. 46. Uddalaka (Aruneya). ^^^^ Vamakakshaya«a. 45. Ya,.r.avalkya(Vag-asaneya). ^^^^.^^^._ 44. Asun. ^^\ ^, X A (4:5) Kautsa. 43. Asuraya«a. ^^''■' 42. Prasnt-putra (Asurivasin). (42) Manrfavya. 41. Kanvakeyi-putra. (4O Ma/^ifukayani. 40. Sawz^ivi-putra. (40) Sa??j^i vi-putra. Follow 39 names formed by the addition (Same as elsewhere.) of 'putra' to the mother's name. ^ In the Bnhad-ara«yaka (KaMva) VI, 5, 4 the order is Kusri, Vutsya, i'a/zuilya. [12] C XXXIV i-ATAPATHA-BRAHMAiVA. is then continued by forty-nine more names — all of them formed by the addition of 'putra' (son) to the mother's name — which, it appears, we are to supply in the former list. According to Professor Max Muller\ ' Sa;;/^ivi-putra seems to have united two lines of teachers.' That this must have been the case, cannot be doubted, provided, of course, that the va.msa.s are trustworthy^. Nay, I should even be inclined to assign to the time of Saw^ivi-putra the final adjustment of the ritual and its dogmatic exposition such as we find them in the Shash/ipatha (and the first eighteen adhyayas of the Va^asaneyi - sa;;zhita), and consequently the first redaction of that part of the wSatapatha. Not that all the matter contained in the latter part of the work must necessarily be more modern. There can^ on the contrary, be little doubt that much of it is quite as old as anything in the earlier books ; and of the Madhuka«</a, which forms part of the Brzhad-arawyaka in the last book, we know at any rate, from a reference to the Madhu-brahma;/a in the fourth ka.nda., that some such tract existed at that time.
2s quite as old as anything in the earlier books ; and of the Madhuka«</a, which forms part of the Brzhad-arawyaka in the last book, we know at any rate, from a reference to the Madhu-brahma;/a in the fourth ka.nda., that some such tract existed at that time. But such matter as, for some reason or other, was not included in the systematic exposition of the ceremonial, would naturally be in a less settled condition and more liable to modifications and additions. According to the two lists, Saw^ivi-putra is removed from Saudilya by six intermediate teachers, the three older ^ of whom are referred to in ka.nda.s 6-9 ; and from Yag-iia.- * History of Ancient Sanskrit Literature, p. 437. ^ Professor Weber, Ind. Stud. II, 201 note, expresses his conviction that ' the vawsas are, on the whole, quite authentic ; though they do not of course belong to the text, but are later additions ; judging from the great number of names, some vawsas must have been added at a very late time.' It seems to me, however, that if the vaw.sas are at all authentic — and I see no reason for doubt as far as the two lists above referred to are concerned — we have rather to assume that the lists were kept from early times and gradually added to. On the other hand, little can be made of the two vamsas at tlie end of the Madhu and Ya^yTavalkiya ka«rfas. They look rather like attempts — and very unsuc- cessful ones — at throwing several independent lists into one. 3 Viz.,Vatsya IX, 5, i, 62; Vamakakshaya«a VII, i, 2, 11; Mahitthi VI, 2, 2, 10; VIII, 6, I, 16 seq. ; IX, 5, i, 57. Not mentioned are Kautsa, Ma«- r?avya, and Ma«(/ukayani. A Ma«rfavya occurs in the twelfth book of the -Mahabharata, as a contemporary of Ganaka and Yao-«avalkya. INTRODUCTION, XXXV valkya by four intermediate teachers, the first of whom (Asuri)^ is repeatedly quoted in the second (and once each in the first, fourth, and fourteenth) ka;/rt'as. Although these indications do not, of course, supply more than a terviinus a quo for the final settlement of this part of the work, they would nevertheless seem to favour the supposition that the combination of the fire-ritual with the sacrificial system cannot have taken place at a time far removed from that of Sa;«^ivi-putra. The custom of forming metronymics by means of 'putra' is of some interest. It first shows itself in the predecessor of Saw^ivi-putra's teacher in the Ya^>7a- valkya line, and continues from thence down to the very end of the vawj'a.
3from that of Sa;«^ivi-putra. The custom of forming metronymics by means of 'putra' is of some interest. It first shows itself in the predecessor of Saw^ivi-putra's teacher in the Ya^>7a- valkya line, and continues from thence down to the very end of the vawj'a. Unfortunately, however, we have no means of ascertaining whether this custom had already been commonly practised, in certain localities, before that time, or whether, as seems to me more probable, it was a fashion of recent date. If the latter alternative could be proved, it might help to settle the chronological relations between Ya^;?avalkya and Pa;^ini, since it would appear from Pa;/, IV, i, 159'^ (and VI, i, 13), that the great gram- marian was well acquainted, not only with the practice of forming metronymics of this kind, but also with that of forming patronymics from such metronymics. The relative date of Pacini and Ya^>7avalkya has been discussed more than once by Sanskrit scholars^; but no agreement has as yet been come to on what Goldstiicker justly called ' one of the most important problems of Sanskrit literature.' The chief difficulty of this problem lies in the ambiguity of Katyayana's well-known varttika to Pa«. IV, 3, 105. According to Pa;/ini's rule the names ' He is also the Ri'M of Va^. S. Ill, 37. * This rule, which applies to the people of the north, is not explained in the Mahabhashya. The Kasika Vntti gives the patronymics of Gargiputra and Vatsiputra, both of whom occur in our va»?Ja. It is worthy of remark that Kavasha Ailusha, who is mentioned in Ait. Br. II, 19, and to whom the hymns Rig-veda X, 30-34 are ascribed, is called Kavasha Ailushiputra in the A'a/Aaka 25, 7. Cf. Weber, Ind. Stud. Ill, pp. 459, 157, 485. ^ See especially Max Miiller, History of Ancient Sanskrit Literature, p. 360 seq.; Goldstiicker, Pa'/ini, p. 132 seq. ; Webef, Ind. Stud. V, 65 seq. ; XHI, 443 ; Biihler, Sacred Laws of the Arj'as, I, p. xxxix note. C 2 XXXVl ^ATAPATIIA-BRAHMAJVA. of Brahma^as and Kalpas proclaimed by old (sages) are formed by the addition of the affix in (to the sages' names). As instances of Brahmawas, the names of which are formed in this way, the Kaj-ika Vrttti gives Bhallavina/^ (proclaimed by Bhallu), 5atyayanina/^, Aitareyi;/a//. In accordance with this rule the texts of the White Ya^s are called Va^asaneyina/^. This name does not, however, occur in any of Pacini's rules, but follows only from the word 'va^asaneya' being included in the ga;;a 'i-aunakadi' to Tan.
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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