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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Kurus, together with the Uttara-Madras, are said to dwell beyond the Himalaya. » See Brih Ar. 3, <;, where he is defeated by Ya^Jlavalkya in disputation. ^ Taitt. S.VI, i,9;2 ; 4, B, i- ' 1"^. Stud. I 187 seq. ♦ See the present volume, p. .04, with note. It would have been safer to gl^e the name as Videgha Malhava, instead of Mdthava the \ idegha 5 See Ludwig, Rig-veda III, p. 205 ; Zimmer, Altindisches Leben, p. 103. xlli ^ATAPATHA-BRAHMAiVA. 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 Ka^mir, on the upper Indus ; and he also offers the ingenious conjecture, that we may have to look for the Kuru-Krivis in the twin- people of the Vaikar;/au, mentioned in Rig-vedaVII, i8, ii. The names of the principal teachers of the 5atapatha mark them as belonging to the land of the Kuru-Pay7/('alas ; 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-Pay7Mlas ^ A prince ^ of Pa/1- ktla., Pravaha;/a 6^aivali, is mentioned XIV, 9, i, 1, in connection with Ya^/?avalkya's teacher, Uddalaka Aru;n. East of the Madhyade^a, we meet with another con- federacy of kindred peoples, of hardly less importance than the Kuru-Pa/?Hlas, at the time of the redaction of the Brahma;/a, 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 Ga.uda.ki or Karatoya). 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 vSatapatha, king Canaka of Videha appears as one of the principal promoters of the Brahmanical religion, and especially as the patron of Ya^yTavalkya. In XI, 6, 2, i, G^anaka is repre- ' The passage III, 2, 3, 15, where the Kuru-Pa/i^alas are apparently placed in the north — in direct contradiction to XI, 4, i, i, where they are placed in opposition to the Northerners (udi^yaA) — seems to go against this supposition. Professor Weber, Ind. Stud.
2The passage III, 2, 3, 15, where the Kuru-Pa/i^alas are apparently placed in the north — in direct contradiction to XI, 4, i, i, where they are placed in opposition to the Northerners (udi^yaA) — seems to go against this supposition. Professor Weber, Ind. Stud. 1, 191, tries to get over this difficulty by translating Kurupa/llalatra by ' as among the Kuru-Pa«/talas,' instead of 'among the Kuru- Paiiialas;' so that the meaning of the passage would be that 'the same language is spoken in the northern region, as among the Kuru-Pa/T^alas.' Unfor- tunately, however, the Kanva text of the passage is not favourable to this interpretation. It runs as follows (K. IV, 2, 3, 10) : — udi/Wm patliyaya svastya vag vai pathya svastis tasmad atrottaiahai vag vadatityahuA kurupa/l^aleshu kurumahavisheshv ity etam hi taya disam pra^anann esha hi tasya dik pra^(7ata. * He is styled ra^anyabandhu in A'Aandogyop. V, 3, f . INTRODUCTION. xliil sented as meeting, apparently for the first time, with 6'vetaketu Aru«eya, Soma^ushma Satyaya^«i, and Ya^/7a- valkya, while they were travelling (dhavayadbhi/^). Probably we are to understand by this that these divines had then come from the west to visit the Videha country. A con- siderable portion of the Br/hadara;/yaka deals with learned disputations which Ya^yTavalkya was supposed to have held at 6^anaka's court with divers sages and with the king himself. In Bnh. Ar. II, i, i (and Kaush. Up. IV, i) Canaka's fame as the patron of Brahmanical sages is said to have aroused the jealousy of his contemporary, A^ata- jatru, king of the Ka^is ^. The name G^anaka is also in- teresting on account of its being borne likewise by the father of Sita, the wife of Rama. Unfortunately, however, there is not sufficient evidence to show that the two kings are identical. With the legend of the other great epic, the 6"atapatha offers more points of contact ; but on this subject also no definite results have as yet been obtained, it being still doubtful whether the internecine strife between the royal houses of the Kurus and Pa^U'alas which, according to the late Professor Lassen, forms the central fact of the legend of the Mahabharata, had not yet taken place at the time of the 5atapatha-brahma;/a, or whether it was already a thing of the past-. In the Mahabharata, I, 4723, Pa;/^u, in speaking to his wife Kunti, mentions 5vetaketu, the son of the Maharshi Uddalaka, as having lived ' not long ago ■\' As regards the two recensions of the 5atapatha-brah- mawa, this is hardly the place to enter into any detailed discussion of their mutual relations.
3ng to his wife Kunti, mentions 5vetaketu, the son of the Maharshi Uddalaka, as having lived ' not long ago ■\' As regards the two recensions of the 5atapatha-brah- mawa, this is hardly the place to enter into any detailed discussion of their mutual relations. Nor is my acquaint- ance with the Ka//va text as yet sufficiently extensive to do justice to this important question. I intend, however, to publish before long a number of extracts from several kandaiS of this recension, — including the text of all the ' They occupied the country about the modem Benares (Kasi). ^ Dhr/tarash/ra Vai/titravirya, whose sons and nephews form the chief parties of this great feud, is mentioned in the Kanaka lo, 6. From this passage— which, unfortunately, is not in a very good condition in the Berlin MS. — it would appear that animosities had then existed between the Kurus and Pa»A'alas. -It is doubtful, however, whether this part of the Ka/Aaka is older than the bulk of the 5atapatha. See Weber, Ind. Stud. Ill, 469 seq. 3 See Weber, Ind. Stud. I, 1 76. xliv S'ATAPATHA-BRAHMAT/A. legends as well as other portions which seemed to me of special interest, — from which Sanskrit scholars will be able to form an opinion regarding the exact nature of the varia- tions between the two versions. In my notes to the present translation of the first two ka;/rt^as, I have considered it desirable occasionally to notice some of the variae lectiones of the Ka;/va school ; it should, however, be understood that these readings have been given solely on the authority of the Oxford MS., for the loan of which I am deeply in- debted to the liberality of the Curators of the Bodleian Library. With the aid of the Paris MS., the use of which has also just been kindly granted to me, I hope soon to be able to verify these extracts. For most of the ka;/^as, from the fourth ^ onwards, our materials have been lately enriched by a copy which Mr. Whitley Stokes has had made for Professor Weber from a Benares MS. The various readings of the Ka;^va recension of the Va^asaneyi-sa;«hita have been given in Professor Weber's edition, at the end of each kanda.. They may be said to consist either of mere verbal variations or of additional mantras. In regard to these readings the Brahma;/a of the same school exhibits a feature which may have an important bearing on the textual criticism of the Sawhita.
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.
1Kurus, together with the Uttara-Madras, are said to dwell beyond the Himalaya. » See Brih Ar. 3, <;, where he is defeated by Ya^Jlavalkya in disputation. ^ Taitt. S.VI, i,9;2 ; 4, B, i- ' 1"^. Stud. I 187 seq. ♦ See the present volume, p. .04, with note. It would have been safer to gl^e the name as Videgha Malhava, instead of Mdthava the \ idegha 5 See Ludwig, Rig-veda III, p. 205 ; Zimmer, Altindisches Leben, p. 103. xlli ^ATAPATHA-BRAHMAiVA. 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 Ka^mir, on the upper Indus ; and he also offers the ingenious conjecture, that we may have to look for the Kuru-Krivis in the twin- people of the Vaikar;/au, mentioned in Rig-vedaVII, i8, ii. The names of the principal teachers of the 5atapatha mark them as belonging to the land of the Kuru-Pay7/('alas ; 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-Pay7Mlas ^ A prince ^ of Pa/1- ktla., Pravaha;/a 6^aivali, is mentioned XIV, 9, i, 1, in connection with Ya^/?avalkya's teacher, Uddalaka Aru;n. East of the Madhyade^a, we meet with another con- federacy of kindred peoples, of hardly less importance than the Kuru-Pa/?Hlas, at the time of the redaction of the Brahma;/a, 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 Ga.uda.ki or Karatoya). 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 vSatapatha, king Canaka of Videha appears as one of the principal promoters of the Brahmanical religion, and especially as the patron of Ya^yTavalkya. In XI, 6, 2, i, G^anaka is repre- ' The passage III, 2, 3, 15, where the Kuru-Pa/i^alas are apparently placed in the north — in direct contradiction to XI, 4, i, i, where they are placed in opposition to the Northerners (udi^yaA) — seems to go against this supposition. Professor Weber, Ind. Stud.
2The passage III, 2, 3, 15, where the Kuru-Pa/i^alas are apparently placed in the north — in direct contradiction to XI, 4, i, i, where they are placed in opposition to the Northerners (udi^yaA) — seems to go against this supposition. Professor Weber, Ind. Stud. 1, 191, tries to get over this difficulty by translating Kurupa/llalatra by ' as among the Kuru-Pa«/talas,' instead of 'among the Kuru- Paiiialas;' so that the meaning of the passage would be that 'the same language is spoken in the northern region, as among the Kuru-Pa/T^alas.' Unfor- tunately, however, the Kanva text of the passage is not favourable to this interpretation. It runs as follows (K. IV, 2, 3, 10) : — udi/Wm patliyaya svastya vag vai pathya svastis tasmad atrottaiahai vag vadatityahuA kurupa/l^aleshu kurumahavisheshv ity etam hi taya disam pra^anann esha hi tasya dik pra^(7ata. * He is styled ra^anyabandhu in A'Aandogyop. V, 3, f . INTRODUCTION. xliil sented as meeting, apparently for the first time, with 6'vetaketu Aru«eya, Soma^ushma Satyaya^«i, and Ya^/7a- valkya, while they were travelling (dhavayadbhi/^). Probably we are to understand by this that these divines had then come from the west to visit the Videha country. A con- siderable portion of the Br/hadara;/yaka deals with learned disputations which Ya^yTavalkya was supposed to have held at 6^anaka's court with divers sages and with the king himself. In Bnh. Ar. II, i, i (and Kaush. Up. IV, i) Canaka's fame as the patron of Brahmanical sages is said to have aroused the jealousy of his contemporary, A^ata- jatru, king of the Ka^is ^. The name G^anaka is also in- teresting on account of its being borne likewise by the father of Sita, the wife of Rama. Unfortunately, however, there is not sufficient evidence to show that the two kings are identical. With the legend of the other great epic, the 6"atapatha offers more points of contact ; but on this subject also no definite results have as yet been obtained, it being still doubtful whether the internecine strife between the royal houses of the Kurus and Pa^U'alas which, according to the late Professor Lassen, forms the central fact of the legend of the Mahabharata, had not yet taken place at the time of the 5atapatha-brahma;/a, or whether it was already a thing of the past-. In the Mahabharata, I, 4723, Pa;/^u, in speaking to his wife Kunti, mentions 5vetaketu, the son of the Maharshi Uddalaka, as having lived ' not long ago ■\' As regards the two recensions of the 5atapatha-brah- mawa, this is hardly the place to enter into any detailed discussion of their mutual relations.
3ng to his wife Kunti, mentions 5vetaketu, the son of the Maharshi Uddalaka, as having lived ' not long ago ■\' As regards the two recensions of the 5atapatha-brah- mawa, this is hardly the place to enter into any detailed discussion of their mutual relations. Nor is my acquaint- ance with the Ka//va text as yet sufficiently extensive to do justice to this important question. I intend, however, to publish before long a number of extracts from several kandaiS of this recension, — including the text of all the ' They occupied the country about the modem Benares (Kasi). ^ Dhr/tarash/ra Vai/titravirya, whose sons and nephews form the chief parties of this great feud, is mentioned in the Kanaka lo, 6. From this passage— which, unfortunately, is not in a very good condition in the Berlin MS. — it would appear that animosities had then existed between the Kurus and Pa»A'alas. -It is doubtful, however, whether this part of the Ka/Aaka is older than the bulk of the 5atapatha. See Weber, Ind. Stud. Ill, 469 seq. 3 See Weber, Ind. Stud. I, 1 76. xliv S'ATAPATHA-BRAHMAT/A. legends as well as other portions which seemed to me of special interest, — from which Sanskrit scholars will be able to form an opinion regarding the exact nature of the varia- tions between the two versions. In my notes to the present translation of the first two ka;/rt^as, I have considered it desirable occasionally to notice some of the variae lectiones of the Ka;/va school ; it should, however, be understood that these readings have been given solely on the authority of the Oxford MS., for the loan of which I am deeply in- debted to the liberality of the Curators of the Bodleian Library. With the aid of the Paris MS., the use of which has also just been kindly granted to me, I hope soon to be able to verify these extracts. For most of the ka;/^as, from the fourth ^ onwards, our materials have been lately enriched by a copy which Mr. Whitley Stokes has had made for Professor Weber from a Benares MS. The various readings of the Ka;^va recension of the Va^asaneyi-sa;«hita have been given in Professor Weber's edition, at the end of each kanda.. They may be said to consist either of mere verbal variations or of additional mantras. In regard to these readings the Brahma;/a of the same school exhibits a feature which may have an important bearing on the textual criticism of the Sawhita.
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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