Part 2 - The Gopatha Brahmana (introduction and summary)

The Gopatha Brahmana is the only Brahmana belonging to the Atharvaveda, Saunakiya recension which has become known to us. Its extent also is comparatively limited. It consists in its available form, of two books, the first containing five chapters (prapathakas) and the second six. Each of these chapters contains a number of sections (khandas). The Caranavyuha, which is one of the Parisistas of the Atharvaveda, Saunakiya recension says that the Gopatha Brahmana originally consisted of a hundred chapters out of which only two Brahmanas, the purva and the uttara have survived. 3 that This is quite plausible in view of the fact the present Gopatha Brahmana appears like an anubrahmana; it deals with only a portion of the subject matter, which it should have actually explained in detail. The reader is presumed to be familiar with the ritual of the Veda and hence the Brahmana ellucidates only some obsure points. At some places we come across statements (1) It is not mentioned as to why the text is called Gopatha Brahmana. It is possible that the reason lies in the fact that it was expounded by Gopatha a sage who is some times mentioned in the Atharvaveda, Saunakiya recension literature. (Cf. Atharvaveda-Parisistas 27.2.5; 28.1.2, 31.10.5.) (2) I.1 contains 39 sections; I.2 contains 24; 1.3 contains 23; I.4 contains 25; and 1.5 contains 25. II.1 contains 26; II.2 contains 24; II.3 contains 23; II.4 contains 19; II.5 contains 15; and II.6 contains 16 sections. (3) Atharvaveda-Parisistas 49.4.5: tatra gopathah bramane purvamudeti | prapathaka brahmanamasit| tapyavasiste dve (4) Gopatha Brahmana II.1.21,22, 2.10, 4.1,3,15,17. cf. Gaastra, Das Gopatha Brahmana, intro., p.10. N

42 like tasyoktam brahmanam or tasyoparistat brahmanam but these references cannot be traced in the present Gopatha Brahmana The Kausika Sutra and the Vaitana Sutra 5 also refer to the Brahmana with the words brahmanoktam or iti brahmanam but the extant text of the Gopatha Brahmana does not include the portion referred to. There are a number of formulas in the Atharvaveda-Parisistas and the Kausika Sutra which cannot be traced to any existing text. It is possible that they belong to the lost portion of the Gopatha Brahmana Moreover the Atharvaveda-Parisistas mentions that Gopatha taught the practice of performing the Skandayaga 8 and Kotihoma. It is also said that he has taught the method 10 of using the ladle (sruva) and the hand while making an offering into the fire. It appears that the Gopatha Brahmana once consisted of all these matters -- the Skandayaga, the Kotihoma, (5) Kausika Sutra 6.22; 58.3; 80.2. Vaitana Sutra 7.25; 17.11; 31.1. (6) Atharvaveda-Parisistas 1.32.8. Kausika Sutra 85.20 (-86.9) @tc. (7) Atharvaveda-Parisistas 20.6.2 devam prapaye varadam prapadhe tidad .... agneh putram sadhanam (sadhaneh ) gopah || (8) Atharvaveda-Parisistas 31.10.5 gopayat paninaivaya madhye nrnam pam| hitarthamudyuto granthah kotihomastu visrutah || (9) Atharvaveda-Parisistas 27.2.5 metallaksanamuddistam svasya phalamedatah | gopayena yathasastramuddhatam srutipadanat || (10) Atharvaveda-Parisistas 28.1.2 yatha nasyati devasya karma guhyamajanatah | tya samprayami gapayah pathamicchatam|| Sayana in the introduction to his commentary on the Atharvaveda, Saunakiya recension states (SPP's ed.p.30): tatha ca gopatha brahmanam ) ajyamanantam prantanna svistakrta saha havimsi ya avapo yatha tantrasya tantanah || This verse is not found in the present Gopatha Brahmana

43 sruvalaksana and hastalaksana which have now been lost to us. The Gopatha Brahmana , as we have it, thus has a scrappy disjointed and fragmentary appearance. Aufrecht 11 characterises the Gopatha Brahmana as 'a wretched bungling piece of work'. This seems to have reference to the fact that only eleven out of a hundred chapters of the Gopatha Brahmana have come down to us. 12 The Gopatha Brahmana has a number of passages which are similar to or idential with portions from the other Brahmanas. This holds good particularly in the case of the uttara-brahmana. 13 The purva-brahmana does not present its material in accordance with the order of the sacrifice (yajna-krama) as laid down either in the Vaitana Sutra or any other Srauta text. The uttarabrahmana follows, in the main, the order of the Vaitana Sutra The contents of the two books of the Gopatha Brahmana may be summarised as follows: The Purva-brahmana First Prapathaka: The first thirteen khandas of the first prapathaka deal with creation. Sages like Bhrgu and Angira ras were first created. The heaven, the mid-region and (11) The Aitareya Brahmana, intro. p.vi. (12) Cf. Gaastra, op. cit., pp. 20-26. These have been mentioned in the analyses of the contents. (13) Cf. Bloomfield, "The position of the Gopatha Brahmana in Vedic literature", Journal of the American Oriental Society XIX, pp. 1 f. Max Muller, A History of Ancient Sanskrit Literature, pp.454 ff.

44 the earth were created together with the three Vedas and their vyahrtisbhuh, bhuvah and svah. Then the Angirasaveda was created with its vyahrti - janat. The five lesser Vedas, namely, sarpa-veda, pisaca-veda, asura-veda, itihasa-veda and purana-veda and their five maha-vyahrtis, namely, vrdhat, karat, ruhat, mahat and tat were created subsequently. The moon, herbs and sacrifice of twenty-one forms were created from various parts of the body of Angiras. This entire cosmogony is original in the sense that it is Atharvan who is 14 made responsible for the creation of the various objects. Khandas 14 and 15 explain how an Atharvan priest makes a sacrifice perfect by removing its deficiencies. of is Khandas 16 to 30 comprise of what is called the Pranavopanisad. This gives quite a different account of creation. Brahman created Brahma, the sage, and he, in turn, derived various triads like the earth, the mid-region and the heaven; the three vedas, etc., from the three morae of On. Hence it is said that a Brahman priest can heal all the defects in a sacrifice with Om. A legend is narrated about the fight between the gods and the demons, in which the gods (14) This portion is similar to Br.Up.V.4. "According to Colebrooke's remarks on the subject, Atharvan is here represented as Prajapati who is appointed by Brahman as a Dimurge and this is, in fact, the position which he occupies in the Parisistas and some of the Upanisads". Weber, The History of Indian literature, p.151.

45 became victorious under the leadership of Om, the eldest son of Brahma. Khanda 25 ascribes three and a half morae 15 16 and gives the deity etc. of each morae. The next two khandas introduce grammatical terms like dhatu, krdanta, to an pratipadika, avyaya and prasarana. 17 The last three khandas are devoted to the exaltation of the Atharvaveda, Saunakiya recension 18 and On. Khandas 31 to 38 constitute the Gayatri Upanisad. The Gayatri mantra, though not found in the Atharvaveda, Saunakiya recension , is greatly honoured in the Atharvanic literature 19 and is often used for japa as well as for ritual, both wholesome and exorcistic. Here a (15) Cf. Mandukya Upanisad I. (16) This knowledge is said to be very important, as a Brahmana who does not know it is asked to be initiated again. (17) Om is said to be derived from the root ap to get; so that one who knows this obtains everything. It is said to be an avyaya which is explained as: agal fry foly why a farfing! vacanesu ca sarvesu yanna vyeti tadavyayam|| Cf. Mahabhasya I (p.96. ed. Kielhorn) (18) The pratikas of the Vedas are, incidentally, mentioned here, that of the Atharvaveda, Saunakiya recension being given as sam no devih. This is the beginning of the Paippalada recension, which appears to have occupied a prominent place. This is corroborated by the fact that the Caranavyuhas (Atharvaveda-Parisistas 49.4.1 and Katiya Parisista 5) mention Paippalada first while enumerating the recensions of the Atharvaveda, Saunakiya recension (19) Atharvaveda-Parisistas 26.5.8; 30.3.1; 31.3.1; 34.1.7; 41.2.6,8, 4.1,5, 5.1,2, 6.1; 67.8.2.

46 legend is given about the discussion between Maudgalya and Clava Maitreya, in which the latter is defeated as he could not explain the significance of Gayatri consisting of twentyfour syllables. These syllables are identified with twelve pairs like manas and vak, Agni and Prthivi etc., each pair being called Savita and Savitri. The three padas of Gayatri are correlated with three sets each consisting of twelve cosmic objects. The three Vedas are mentioned in this 20 connection, but, curiously enough, not the Atharvaveda, Saunakiya recension The Gayatri is called the mother of the Vedas (khanda 38 end). The 39 th khanda, the last in this first prapathaka, deals with acamana which consists of sipping water from the palm of the right hand, the thumb of which is held apart. The three sips are said to satisfy the vital breaths, prana, apana and vyana and are identified with purastaddhoma, ajyabhagau and samsthitahoma. It may be noted here that these offerings are to be found only in the Atharvanic ritual. 21 Second Prapathaka: The first nine khandas of this prapathaka deal with the regulations imposed upon a celibate student. Naturally the brahmacari hymn in the Atharvaveda, Saunakiya recension (XI.5)2 (20) At Gopatha Brahmana I.1.6 above, the three Vedas were mentioned 22 is together and then the Angirasa Veda, separately, at I.1.8. (21) Cf. Vaitana Sutra 1.4; 2.10; 8.5; 23.20 etc. (22) Whitney (Harvard Oriental Series VIII, p.636) thinks that the hymn extols the Vedic student, but remarks that the rendering 'Vedic studentship' is too rigid to fit everywhere. Deussen (Geschichte I 1.277) takes it to refer to brahman

47 here referred to. The celibate student is asked to abstain from pleasures and to guard against passions. He should wear deer-skin, should restrain anger, should wait upon the preceptor and should not see a naked girl nor smell a flower. He should worship the fire in the morning and evening and should live by begging alsms. He should not use a bed and should not sing, dance or use scents. A mystic significance seems to be attached to these observances. A legend of Janamejaya Pariksita stresses the importance of celibacy. Expiations are mentioned for the faults committed by a brahmacarin. In the eighth khanda a student is asked to betake himself to the way of renunciation. In this connection 23 a reference is made to Siva as performing penance for fortyeight thousand years. This section has a puranic rather than a brahmanic appearance. The last khanda in this section glorifies the Brahman priest who removes the deficiencies in the sacrifice. Khandas 10 to 14 describe, through the legend of a hungry priest, named Vicarin the requirements of a sacrificial (f.n.22 contd.) and Bloomfield (SBE 42, p.626) to the Sun. Dandekar has pointed out ("Rudra in the Veda" JUP , Vol.1 (1953), pp. 100-01) that the central theme of the hymn is the glorification of specific religious cult called the brahmacarin-cult. (23) The mention of Siva in connection with renunciation or hermitage lends support to the view put forth by Dandekar (ibid). ND

48 place. All the Vedic texts are said to converge towards sacrifice just as all rivers flow into the ocean losing their identity. The sacrificial place (devayajana) is identified with atman, sraddha, rtviks and bhaumam. 24 Khandas 15 to 17 describe the brahmaudana at the agnyadheya rite. Aditi is said to have given birth to the The catuhAdityas as the result of eating ucchista. 25 pragya is related to the four Vedas and other usual tetrads. The mantra catvari srnga (Rgveda IV.58.3) is explained as relating to the four Vedas, three savanas, the two rites, namely, of brahmaudana and pravargya, seven metres and three 26 aspects of the Vedas, namely, mantra, kalpa and brahmana. The sacrificial fee is to be given first to Atreya priest because it was Atri 27 who freed the Sun from the eclipse. 28 Khandas 18 to 21 describe the fire-hoofed horse which could not be pacified by the three Vedas but could be (24) This section is somewhat similar to Satapatha Brahmana 3.1.1. (25) There is one hymn in the Atharvaveda, Saunakiya recension (XI.7) which extols the remnant (ucchista) of the offering. (26) Yaska (Nirukta 10.7) explains the verse exactly in the same way except that the words dve sirge are taken to mean prayaniya and udayaniya (i.e. the first and last offerings in a soma sacrifice). Patanjali (Mahabhasya I) explains the verse as referring to nama, akhyata, upasarga and nipata; the three tenses, the two kinds of sabdas: nitya and utpadya, seven cases (vibhakti) and three places of the production of sound: uras, kantha and siras (27) Cf. Rgveda V.40.6; Atharvaveda, Saunakiya recension XIII.2.4,12. (28) This portion has similarities with Kathaka Samhita VII.15; Satapatha Brahmana 4.3.4.21 and Kapisthala Srauta Sutra Vedic Index 5.

49 pacified by Vicarin with santyudaka prepared by using the holy and magically potent plants in the accompaniment of proper Atharvaveda, Saunakiya recension mantras. Khanda 19 interrupts this account by giving the legend of Indra who could cover well and protect the sacrifice by assuming the form of only the Atharvaveda, Saunakiya recension ; while the other gods were engaged in a fight with the demons who destroyed the sacrifices. This khanda mentions Sadasya, Brahmanacchansin, Potar and Agnidhra as the assistants of the Brahman priest in a sacrifice. 29 Khanda 20 describes how Agni Vaisvanara became a fierce horse as Agni Jataveda (the fire at Agnyadheya rite) when it was being carried by a Brahmana. The Brahman priest pacified it with the formula agnim tvahur (Vaitana Sutra 6.7). The sap (rasa) of Brahman became the chariot (ratha) and frightened the gods but was appeased by the mantra indrasyoujo mahatam ... (Atharvaveda, Saunakiya recension Vedic Index 125.3). Hence the Agnyadheya chariot is given to the Brahman priest. 30 Cows and gold are also given to him at the end of the catuhprasya. The Brahmanas are asked here to remain pure by abstaining from singing and dancing. Khandas 22 and 23 describe Santapana Agni which is associated with Maruts and is employed at the brahma brahmana and brahmya offerings. The Santapana fire is essential at the Grhya rites. A Brahmana who has undergone the samskaras garbhadhana, puasavana, simantonnayana, (29) Cf. Vaitana Sutra 11.3. Here the Sadasya priest is mentioned separately. (30) Vaitana Sutra 6.6.

50 jatakarma, namakarana, niskramana, annaprasana, godana, cudakarana, upanayana, aplavana, agnihotra, vratacarya etc. is identified with Santapana fire and is said to be worthy of receiving gifts. Third Prapathaka: The first five khandas of this prapathaka are devoted to the glorification of the Brahman priests who are identified with gods and later (1.3.9) with the great brahman. Without them the sacrifice is like a lame animal. The second khanda ascribes brahmatva to an Atharvan without whom a sacrifice is incomplete and therefore perishes.31 The third khanda lays down the expiation for breaking the vow of silence at the sacrifices. It prescribes the employment of Atharvanic vyahrtis om and janat prefixed and suffixed respectively to each of the usual ones, bhuh, bhuvah and svah. The fourth khanda mentions the services of the priests for which respective daksina is given to them. The Brahman priest, whose office is extra-ordinarily important, 32 receives double daksina. The fifth khanda narrates a legend about the sacrifice in which the Brahman priest was not employed wherefore half the daksina of the other priests perished. Khandas 6 to 10 give a mystic explanation of the (31) This portion is similar to Aitareya Brahmana V.32.3 ff. (32) This corresponds to Aitareya Brahmana V.34.1. SWED

51 Darsapurnamasa sacrifice. Uddalaka Aruni 33 engages in a brahmodya contest with Svaidayana Saunaka in which the development and functions of the human body are correlated with various functions in the Darsapurnamasa sacrifice. 34 Khandas 11 to 16 describe in a mystic manner, through the dialogue of Pracinayogya and Gautama, all the rites in the Agnihotra. This corresponds with Satapatha Brahmana XI.5.3.1-7; but is closely related to Vaitana Sutra 7 and makes use of special atharvanic words like gavida, 35 samudvanta and pitryupavita. Expiations for certain accidents, like the extinguishing of various fires during the course of the performance are given. With the example of a legend of the Bharadvajas, the text prescribes two offerings in the Agnihotra. In khanda 16 the nature, origin, gotra etc. of Svaha are fancifully explained. Svaha is said to be born of truth and produced by Brahman; she belongs to the Lamagayana gotra; the four Vedas constitute her body and the Sun and the Moon are her eyes. Svaha is considered to be the wife of Agni. 36 (33) He is referred to again at I.5.24 below as the teacher of Predi Kausambeya Kausurubindu. He is referred to also in the Chandoya Upanisad (3.11.4 etc.) and Bahadaranyaka Upanisad (3.7.1 etc.). (34) This has much similarity with Satapatha Brahmana XI.4.1.12; XII.3.3.3. (35) Gavida (cf. Vaitana Sutra 7.2) is a cow the milk of which is meant for an offering; samudvanta (cf. Vaitana Sutra 7.3) means overboiling; and pitrupavita (Kausika Sutra 87.26; Vaitana Sutra 7.15) is what is usually called pracinavita the position of the holy thread passing over the right shoulder and below the left arm-pit. (36) Cf. Raghuvamsa 1.56.

52 Khandas 17 to 23 describe the Agnistoma. A legend tells us that Karus could go to the heaven, by performing the Agnistoma with a single cow (ekagu). .37 The distribution of the various parts of the slaughtered cow among the officiating priests is described 38 and words like diksita, 39 vicaksnavati vak and canasitavati vak are then explained. The rules for a diksita that are given here are -- he should wear the skin of an antelope and make use of the horn of a deer for scratching his body. He should refrain from sexual intercourse; should not perform Pitryajna and should remain at one place only. Expiation-rite for the transgression of these rules is given. The last khanda prescribes that a diksita should perform sthalipaka if his wife happens to be rtumati.40 The Fourth Prapathaka and the first twenty-two khandas of the fifth give a mystic exposition of the Sattra (37) Cf. Vaitana Sutra 24.20 alpasva ekaguna 'pi yajeta. The word ekagu reminds us of the words navagva (Rgveda I.33.6 etc.) and dasagva (Rgveda I.62.4 etc.). (38) This is similar to Aitareya Brahmana 7.1.1; ASS 12.9. 41 (39) The word diksita is explained in the usual brahmanic manner as dhiyam ksiyati iti. For an explanation of the words vicaksanavati and canasitavati vak, see below Gopatha Brahmana II.2.23. (40) These rules coincide with Vaitana Sutra 11.21-26 towards the end and with Aitareya Brahmana 1.6.8 in the middle. (41) Sacrifices are divided into three types: (1) ekaha those which are performed in one day (2) ahine those which require a number of days and (3) Sattra those which continue for months and years together. Uttararamacarita (I) mentions a Sattra of twelve years.

53 of the year. The first six sections which are similar to Satapatha Brahmana X.11.1.1 describe the diksa of the sixteen priests. 42 First the sacrificer is initiated and then the Brahman, the Udgatr, the Hotr, the Adhvaryu (in this order) and the other priests are initiated. The 7 th and the 8 th khandas describe the genesis of the different sacrificial rites from different divinities. 43 Khandas 9 and 10 similarly derive the separate parts of the normal Sattra from the gods and divine objects. 44 Khandas 11 and 12 which are similar to Satapatha Brahmana XII. 2.3.1 correlate these parts with the parts of the year. Khandas 13 to 17 discuss the parts of the Sattra with reference to the Mahavrata Visuvat day which comes exactly in the middle of the sacrifice; 45 as the rites Atiratra, Agnistoma, Ukthya, Sodasin and Sadaha are arranged on the either sides of the Visuvat day in an exactly equal manner. While justifying the Abhiplava between two Prathyas, the Brahmana here points out that it is like the son who first lives with the help of the father but with whose help the father lives at a later stage. This justification is corroborated by quoting a mantra from the Rgveda (1.89.9): putraso yatra pitara bhavanti. Khandas 18 and 19 compare (42) The 17 th priest Sadasya (cf. Vaitana Sutra 11.3; 31.1) is, however, not mentioned here. See f.n. 29 above and f.n. 60 below. (43) This description is similar to Satapatha Brahmana XII.1.2.1, 1.3.1-7. (44) This corresponds with Satapatha Brahmana XII.1.2.2-3, 1.3.8-22. (45) This is similar to Satapatha Brahmana XII.1.3.23, 2.3.2-4,8.

54 the Sattra-year to an eagle, the Visuvat day being its body and the six months on either side, its wings.46 The 20 th khanda discusses the Jyotistoma as part of the Abhiplava. 47 Khandas 21 and 22, which are similar to Satapatha Brahmana XII.2.3.10-11, describe the ascending and descending order of the festival divisions of the Sattra-year with the Visuvat day in the middle. The 23 rd khanda gives a legend about the contest between the Adityas and the Angirases in which the latter were successful in reaching the heaven with the help of 48 samans, stomas and prethyas. The 24 th khanda, the last in this prapathaka embodies a theological discussion between Predi Kausambeya Kausurubindu and his teacher, Uddalaka Aruni about the number of days of which a year symbolically consists. The number ranges from ten to one and when it comes to four the text naturally says: catvaro vai veda, vedair yajnas tayate. 49 Fifth Prapathaka: The first khanda deals with the 50 Abhiplava which continues from one to six days. The second khanda which is similar to Satapatha Brahmana XII.2.1.1-5,9 deals with gadhapratistha, which consists of a sacrificial ablution up to the neck. Khandas 3 to 5 describe allegorically the (46) This is similar to Satapatha Brahmana XII.2.3.6-7. (47) This corresponds with Satapatha Brahmana XII.2.2.1. (48) The legend occurs at Satapatha Brahmana XII.2.2.9-12, 2.3.12. (49) This section is similar to Satapatha Brahmana XII.2.2.13-23. (50) This corresponds with Satapatha Brahmana XII.2.2.12.

55 51 Sattra as a cosmic man. Herein the text displays much originality. The Atiratra rites are his feet, the naksatras are the nails, the Prathya is his back, the Abhijit rite is his right arm, the Visvajit, the left arm, the Mahavrata, his face and the Visuvat day is his soul. The sixth khanda, which corresponds with Satapatha Brahmana XII.3.5.12-13, describes how the year is balanced on either sides of the Visuvat day by identical grouping of events in the Sattra. The seventh khanda gives the order of the sacrificial rites (yajna-krama). They are the Agnyadheya, the 52 Purnahuti, the Agnihotra, the Darsapurnamasa, the Agrayana, the Caturmasyas, the Pasubandha, the Agnistoma, the Rajasuya, the Vajapeya, the Asvamedha, the Purusamedha, the Sarvamedha, the Daksinavat, the Adaksina and the Sahasradaksina. This yajna-krama is quite distinct from all other known yajnakramas. The eighth khanda glorifies the Sahasradaksina sacrifice by narrating the legend of Prajapati who obtained only perishable results when he performed the other sacrifices. The ninth khanda recommends that the performers of the Sattra should also perform other rites like the Agnihotra, the Dareapurnamasa etc. 53 The tenth khanda substitutes the Visvajit in place of a long sacrifice of a thousand years. 54 (51) Cf. Satapatha Brahmana XII.1.4.1, 2.4.9-15, 1.4.2-3, 2.4.1-18, 2.4.15-16, 3.2.1. (52) The Vaitana Sutra (43.45) refers to this by stating yajnakramo brahmanat. (53) This is similar to Satapatha Brahmana XII.3.5.3-11. (54) This corresponds with Satapatha Brahmana XII.3.3.1,2,5.

56 From the 11 th khanda, which has some similarity with Satapatha Brahmana XII.3.4.1-2 starts a detailed description of the three savanas. Prajapati asks Purusa Narayana to perform a sacrifice and to offer the three savanas. It is prescribed that when the four priests belonging to the four Vedas are not available, only Brahman, who alone is all-knower, should be appointed. Sections 12 to 14 mention the metre and the presiding deity of the three savanas. 55 The pratah-savana is accompanied by the gayatri metre and the deities Vasus and Agni. The madhyandina-savana is accompanied by the tristup metre and the deities Rudra and Vayu. The trtiya-savana is accompanied by the jagati metre and the deities Aditya and Surya. In the 15 th khanda a number of tetrads 56 are identified with bharga, maha, yasa, and sarvam and one of the tetrads is, of course, the four Vedas. Khandas 14 and 15, which are partly identical with Satapatha Brahmana XII.3.4, and are short, give similar identification of the formulas mayi bhargah, mayi mahah, mayi yasah and mayi sarvem. The 20 th khanda is merely an arthavada. The viraj metre which consists of forty syllables is identified with sri, yasa and annadya. The 21 st khanda gives the legend of Dadhyan Angirasa in which the five formulas, namely, om sravaya, astu srausat, yaja, ye yajamahe and vausat are identified with Prajapati. 57 The 22 nd khanda (55) Cf. Satapatha Brahmana XII.3.4.3-5. (56) This section is somewhat like Satapatha Brahmana XII.3.4.6. (57) This legend is not found in the Satapatha Brahmana but has some points in common with Satapatha Brahmana XI.3.3; Taittiriya Samhita I.4.11 and Maitrayani Samhita I.4.11 (middle).

57 which is similar to Satapatha Brahmana XII.3.5.1 brings to a close the subject, namely, the Sattra of the year, with the description of the Savitrapasu (Vaitana Sutra 22.20) in which the offering of an animal is made to Savitr who is identified with Prajapati. Khandas 23 to 25, the concluding ones in the purvabrahmana, are of the nature of a metrical tract dealing with Vedic sacrifice. The first five verses are in the anustubh metre and the rest are mainly in the tristub metre. Herein the entire ritual is divided into three classes: (1) seven pakayajnas, (2) seven haviryajnas and (3) seven sutyas 58 (1.e. somayajnas). A yajna-krama is also given in which there are certain verses similar to those in Jaiminiya 59 Brahmana. There are some brahmodyas which give the timedivisions of the sacrificial year. Further it is said that Angiras, 'the sage of sages' (rser rsih) was born of Vaisvanara and Sraddha. A cosmogonic account of the origin of sacrifice is given together with a list of seventeen priests belonging to the four Vedas. 60 To this list are added diksita-patni, samitr, grhapati and Angiras himself. The last khanda of this purva-brahmana states that the twenty-one traditional sacrifices, all those that are newly created by the sages and those that are old, resolve themselves into (58) The haviryajnas and sutyas coincide with Gout.DS 8.19-20. (59) Cf. Bloomfield, The Atharvaveda (Grundriss), p.117. (60) The Sadasya is included here among the functionaries belonging to the Atharvaveda, Saunakiya recension Cf. f.n.29 and 42 above. VEDE

58 Angiras. The knower of the Rgveda is said to know the earth; the knower of the Yajurveda , the mid-region; the knower of the Samaveda , the heaven and the knower of the Bhrgvangiras Veda is said to know all the worlds. In the end, the Atharvans and the Angirases are said to reach the highest brahma-loka whereas the trayi vidya is said to lead only to the heaven (trivistapam tridivam nakamuttamam). LY IN SW The Uttara-brahmana First Prapathaka : The first twelve khandas of this prapathaka deal with the Darsapurnamasa. In the first khanda three topics, namely, (1) the purification of the Brahman's seat, (2) the fetching of the pranita-water 61 and (3) the placing of the twelve paridhi-sticks around the fire, 62 are explained. Khandas 2 to 4 give the legend about prasitra. 63 Rudra who was refused a share in the sacrifice, (61) The portion pertaining to the first two items is borrowed from the Kausitaki Brahmana 6.13 except for two variations. If a blade of grass falls from the seat of the Brahman it is purified and replaced with the formula idam aham arvagvasoh (instead of arvavasoh) and further brhaspatir va angiraso (instead of brhaspatir ha vai...). (62) Cf. Taittiriya Samhita II.5.11.5-6. Taittiriya Samhita (63) Khanda 2 corresponds with II.6.8.5; Kausitaki Brahmana Vedic Index 13-14; khanda 3 corresponds, towards the end, with Kausitaki Brahmana Vedic Index 14; Taittiriya Samhita II.6.8.4; 2 f khanda 4 with Taittiriya Samhita II.6.9. Cf.Kausika Sutra 65.14-15.

59 performed by Prajapati, pierced the sacrifice. As the result of the piercing, prasitra was produced. It disabled the deities Bhaga, Surya, Pusan, Idhma Angirasa and Barhi Angirasa. It could be rendered harmless only by Brhaspati Angirasa. Here Idhma Angirasa and Barhi Angirasa appear to be clap-trap names. The 5 th khanda 64 states that daksina is not to be offered in the Darsapurnamasa as the anvaharya porridge is the ordained daksina. The 6 th khanda deals with anvaharya. 65 Two kinds of gods are here mentioned those in the heaven who are pleased with the offering of soma and those on the earth, namely the Brahmanas, who are pleased with the offering of daksina. The 7 th khanda describes anvaharya as the share of Prajapati.66 The 8 th khanda urges the necessity of performing the Darsapurnamasa before undertaking the soma-sacrifice. In 67 this connection the etymology of the word naksatra is given. The 9 th khanda mentions an expiation to be performed if the moon rises when the evening offering is being cooked. 69 The 10 th khanda gives a mystic description of the two (64) Cf. Taittiriya Samhita I.7.3.3; B 1.2.3.5; Kath S VIII.13; Vaitana Sutra 3.20. (65) This coincides with Maitrayani Samhita I.4.6. 68 (66) This khanda is similar to Taittiriya Samhita 1.7.3.4%; Kathaka Samhita VIII.13. (67) tan naksatranam naksatratvam yan na ksiyanti. (68) Cf. Taittiriya Samhita II.5.5.1-2. (69) Cf. Maitrayani Samhita IV.3.5; Kaus.I.29-30.

60 full-moon-days and the two new-moon-days (purva and uttara) and the 11 th khanda enjoines that only one of the two pournamasis and one of the two amavasyas are to be selected for the rite. 70 If both are selected the text promises better results. The 12 th khanda describes the oblations to Agni-Visnu, Sarasvati and Sarasvanta which are offered only at a fresh beginning of the Darsapurnamasa.71 Khandas 13 to 15 mention some expiations. 72 They have no correspondence with the Vait which the uttara-brahmana generally follows. The 16 th khanda prescribes that the Soma-sacrificer should offer a 'freed steer' (usram anusratam) to Indra-Agni in case his father or grand-father has not performed a Somasacrifice. The 17 th khanda deals with the Agrayana in which the 74 new corn is offered to Agni-Indra, Visvedevas and to Soma. 75 The 18 th khanda prescribes the use of the apratiratha hymn (Atharvaveda, Saunakiya recension XIX.13) at the arnicayana ceremony. This prescription is, in fact, out of place here as the subject under treatment is the Agrayana. Khandas 19 to 26 deal with the Caturmasya sacrifices. 76 They are four, namely, the Vaisvadeva, the Varunapraghasa, (70) This statement is similar to Taittiriya Samhita II.5.5.2 ff. (71) Cf. Aitareya Brahmana I.1; Satapatha Brahmana III.1.3.1; Maitrayani Samhita I.4.14-15; Vaitana Sutra 8.1-2. (72) Similar to Taittiriya Samhita II.5.5.2 ff. (73) Cf. Maitrayani Samhita II.5.5. This is the Brahmana of Vaitana Sutra 11.1. (74) Cf. Kathaka Samhita XII.7; Vaitana Sutra 8.4-7. (75) Cf. Maitrayani Samhita III.3.7; Satapatha Brahmana 9.2.3.1-5; Vaitana Sutra 29.16. (76) The whole treatment corresponds to Kausitaki Brahmana 5. Cf.Vaitana Sutra 8.8-9.27.

61 the Sakamedha and the Sunasirya. The Vaisvadeva sacrifice is performed on the full-moon-day of the month of Phalguna. Offerings are made to the eight divinities Agni, Soma, Savitr, Sarasvati, Pusan, Marut, Visve Devas, and Dyava-prthivi. The Varunapraghasa sacrifice is performed on the full-moonday of the month of Asadha and offerings are made to the first five divinities in the list above and also to IndraAgni, Varuna, Marut and Ka. The Sakamedha sacrifice is performed on the full-moon-day of the month of Karttika and the Sunasirya is performed on the full-moon-day of Phalguna. These Caturmasyas are called bhai sajyayajnah i.e. rites having medicinal effect; as they are meant for averting the maladies that are likely to start at the juncture of seasons. Second Prapathaka: The first khanda of this prapathaka starts by describing certain Kamyestis in which animals and birds are offered. 77 Khandas 2 to 4 deal with the Tanunaptra. 78 A legend is told about the gods who were able to conquer the demons with this Tanunaptra which is a part of the Agnistoma. Khanda 5 gives the etymology of 79 makha and glorifies the Bhrgvangirovid as protecting a sacrifice. The last part of this khanda is in verse and in (77) The description is similar to Kathaka Samhita XIII.7. Cr.Satapatha Brahmana XI.7.1.2; Maitrayani Samhita II.5.11; Ap.SS VII.28.8. (78) This is identical with Taittiriya Samhita Vedic Index 2.2.1-3 except for the word prana which is substituted by manas here. The 2 nd khanda is rather similar to Kathaka Samhita XXIV.9. (79) ma yajnam chidram karisyati.

62 the end a sacrificer is asked to choose a Bhrgvangirovid 80 only as the Brahman priest. The 6 th khanda describes the pravargya rite as 'the head of the sacrifice' and hence pravargya must be performed at the beginning of a sacrifice. 81 The 7 th and the 8 th khandas deal with the upasad rite in which the mantras are to be only whispered (upamsu). A legend is given about the gods and sages who were first defeated in the contest with the demons but were later successful by resorting to the upasad rites. This legend possesses some originality. The 9 th khanda gives the names of the twelve devapatnis and the 10 th describes the sacrifice as proceeding 82 -83 by each tanu just as a wheel proceeds by each spoke (ara). Tanus are parts of a sacrifice and are thirty-three in number; namely, 29 stomabhagas, 3 savanas and the yajna itself. The 11 th khanda 84 describes how the sacrifice of a rival may be frustrated. This is illustrated, as in many other cases, by a story about the rivalry between the gods and demons. The 12 th khanda gives the expiation for the 85 spilling of soma. Khandas 13 to 15 deal with stomabhaga (80) Cf. Aitareya Brahmana I.18; 1.22 end; Kausitaki Brahmana VIII.3. The mantra gharmam tapami is seen at Vaitana Sutra 14.1. (81) Cf. Kathaka Samhita XIV.10; Maitrayani Samhita III.8.1; Vaitana Sutra 15. (82) Cf. Kathaka Samhita IX.10,15; Vaitana Sutra 15.3. (83) The description is similar to Kath S XXXIV.17-18. (85) Cf. Maitrayani Samhita 1.9.8. (85) The mantra: yas te drapsa used here is seen at Vaitana Sutra 16.17.

63 mantras. Khanda 13 describes the origin of these mantras and tells us that they were revealed to Vasistha only. The thirty-three gods are said to include 8 Vasus, 11 Rudras, 87. 12 Adityas, Vak and Svara. The 14 th khanda mentions all the vyahrtis: bhuh, bhuvah, svah, janat, vrdhat, karat, rukat, mahat, tat, sam and on and prescribes the use of bhuh etc., each preceded and followed by om and janat respectively, for the sake of protection. The 15 th khanda speaks of the importance of the stomabhagas in the matter of overcoming the sacrifice of the enemy. 88 90 The 16 th khanda 89 praises the Agnidhra fire as being ever successful; as this fire, standing at the end of the bahispavanana brought victory to the gods. The 17 th khanda deals with pravrtahutis. These offerings are to be made to Vak, Vacaspati and Sarasvati. A fourth offering is made silently. Khandas 18 and 19 deal with sadas. 91 Obeisance is made to Prajapati, Agni, Vayu, Aditya, Gandharvas and Angirasas. Khandas 20 to 22 explain the oblations offered 92 with the prasitra cups at the three savans by the Hotr. Khanda 23 again turns to the explanation of the vicaksanavati (86) Cf. Kathaka Samhita XXXVII.17; Taittiriya Samhita III.5.2.1. (87) The beginning is similar to Taittiriya Samhita III.5.2.1. (86) This section is similar to Kathaka Samhita XXXIV.18. (89) The beginning corresponds with Taittiriya Samhita Vedic Index 3.1.1; Satapatha Brahmana IV.2.5.11. (90) The beginning is similar to Kausitaki Brahmana X.6; Taittiriya Samhita III.1.10.1; Vaitana Sutra 18.5. (91) Cf. Kausitaki Brahmana XIII.1; Vaitana Sutra 18.11. (92) The explanation corresponds with Aitareya Brahmana Vedic Index 10.1, 11.6 f, 12.6 f.

93 64 and canasitavati vak. The word vicaksanavati is derived from the root cake to see; so that vicaksanavati possibly means what is seen, i.e. what is true. The Apss (10.12. 7-8) states that the words canasita and vicaksana are to be added at the end of names; the word canasita is to be used with the names of the Brahmanas and vicaksana with those of ksatriyas and vaisyas. Khanda 24 comes back to the discussion of the Darsapurnamasa 94 and states that the gods should be invoked on the day previous to that of the actual sacrifice. The reason is given that the gods are invoked by many. Hence it is better to give them an early intimation. Third Prapathaka: The first six khandas of this prapathaka deal with vasatkara and anuvasatkara. 95 The word vasat which is pronounced in a high tone, while performing a sacrifice, is said to be a vajra and by pronouncing vasat one may kill the enemy. The vasatkara pleases a deity which .96 is being adored. The 7 th and the 8 th khandas treat the rtuyajas. Offerings are made to the seasons and the residue, on which the word vasat is pronounced, is partaken of. The (93) Cf. Aitareya Brahmana 1.6.8. It appears that the vicaksanavati vak is related with Brahman and the canasitavati with Prajapati : vicaksayanti brahmanam, canasayanti prajapatyam. Cf. Gopatha Brahmana I.3.19 above. (94) Cf. Taittiriya Samhita 1.6.7.1. (95) Cf. Aitareya Brahmana III.5.8; Vaitana Sutra 19.8-12; Nirukta 8.22. similar to Aitareya Brahmana VII.33.5. Khanda 6 is The mantra: sam no bhava quoted here is seen at Vaitana Sutra 19.18. (96) Khanda 7 is similar to Aitareya Brahmana II.29; Kausitaki Brahmana XIII.9 and khanda 8 to Aitareya Brahmana Vedic Index 14.5 and Kausitaki Brahmana XIII.9.

65 97 9 th khanda gives an explanation of himkara with the help of certain legends. Prajapati, after creating the beings, is said to have smelt (abhyajighrat) them with the sound him. He is said to smell the animal, killed for a sacrifice, with the himkara. Hence to make Prajapati accept the sacrifice all the officiating priests do their respective duties accompanied by the sound him. The 10 th khanda deals with ahava and pratigara formulas. The Adhvaryu is addressed by the formula samsavom which is called ahava and his reply samsavo daiva is called pratigara. Similar formulas are repeated at the three savanas. .98 The 11 th khanda identifies pranava with brahman. 99 The pranava is used for a holy rite as also for witchcraft. The enemy who is hated is pierced by uttering it. Thus these eleven khandas deal with the various parts of the Agnistoma. 100 Khandas 12 to 19 deal with the pratahsavana of the ekaha. The 12 th khanda gives a legend of Prajapati who drove away Yama from one sastra and stotra to another. Khandas 13, 14 and 15 deal with the three sastras belonging to the three associates of Hotr, namely, Maitravaruna, Brahmanacchansin, and Acchavaka. 101 These sections are (97) Cf. Taittiriya Samhita Vedic Index 4.11.3-4; Vaitana Sutra 20.15-16. (98) Cf. Aitareya Brahmana III.12; Kausitaki Brahmana XIV.3. (99) This section is identical with Kausitaki Brahmana XI.4.5 and contains even the words iti ha sm aha kausitakih. (100) The beginning resembles Aitareya Brahmana III.14. (101) Cr. sss XII.1 ff; Vaitana Sutra 20.14.

66 quite original. The 16 th khanda gives the fourfold use of the ahava 102 formula for stotriya, anurupa, ukthamukha and paridhaniya. Khandas 17 to 19 mention the order 103 in which daksina is to be given to the officiating priests and also the results that a man acquires by giving certain materials as gifts. Daksina is given first to Agnidh and last to Pratihartr. From the 20 th khanda starts the treatment of the midday libations. A legend says that there were originally Rk and Sama. The name of Rk was Sa (f.) and that of Sama was Ama (m.) Rk said to Sama, "Let us unite to procreate"; but Sama refused. Hence Rk, thinking that Sama was great, divided herself into two and then into three. The legend further states that hence three rks are combined to produce one Saman. 104 This legend is quite original. Khanda 21 which is very small gives some identifications 105 like atma vai stotriyah; praja anurupah, patni dhayya etc. The 22 nd 106 khanda deals with the niskevalya sastra which consists of the following parts: stotriya, anurupa, dhayya pragatha and 107 nivid. The 23 rd khanda says that Indra is the only master of this niskevalya sastra at the midday pressing of soma (102) The use is seen at Vaitana Sutra 20.15; Gopatha Brahmana 2.4.4, 18 below. (103) Cr. Maitrayani Samhita IV.8.3; Vaitana Sutra 21.24-22.2. (104) Cf. Kausitaki Brahmana XV.4; Vaitana Sutra 22.8. (105) This section is very close to Aitareya Brahmana III.23. (106) Cf. Aitareya Brahmana III.24; Vaitana Sutra 22.10-12. (107) The legend given here differs from Aitareya Brahmana III.24.10; Cf. Kausitaki Brahmana XV.4.

67 which was specially created by Prajapati for his son Indra. 108 Fourth Prapathaka: The description of the madhyandina 109 savana is continued in khandas 1 to 3 of this prapathaka. An account of the stotriya, anurupa, pragatha etc. of the three Hotrakas is given. The 4 th khanda 110 mentions the five-fold use of the ahava formula (samsavom) which is used in connection with stotriva, amurupa, pragatha, ukthamukha and paridhaniya. 111 Khandas 5 to 8 deal with the trtiya savana of the ekaha sacrifice. The fifth khanda illustrates the use of patnivata graha by Agnidhra, who sits on the lap of Nestr or near dhisnya and eats his share of the offering. The 6 th 112 khanda describes the offerings of sakalas (1.e. the 'shavings'), of barely into the ashes (bhasmante) at the end of the ahavaniya fire and the pouring of the soma-cups. The 7 th khanda 113 deals with the purification of the sacrificer by means of the avabhrtha bath. The 8 th khanda describes 114 (108) Cf. Rgveda VII.98.5 = Atharvaveda, Saunakiya recension XX.87.3; Dandekar, "Vrtraha Indra", ABORI XXXI, pp.1-55. (109) Cf. ASS VII.4.1; Sankhayana Srauta Sutra VII.22.4. (110) At Gopatha Brahmana II.3.19 the fourfold use has been given. Here pragatha has been added. Cf. II.4.18 below. (111) The beginning resembles Kausitaki Brahmana XXX.1, ef. Aitareya Brahmana Vedic Index 3.8-11; Vaitana Sutra 22.3; 25.5. (112) Cf. Kausitaki Brahmana XVIII.7-8; Vaitana Sutra 23.12-13. (113) The mantra: yat te grava (Vaitana Sutra 23.22) is not mentioned here; the soma-rks are prescribed instead. Cf.Ap.Ss 13.20.8. (114) Cf. Taittiriya Samhita III.3.8.2; Vaitana Sutra 24.15-16.

68 the spreading of the altar with herbs and with the offering of barley (saktu). The 9 th khanda, 115 breaking the order in 116 the Vaitana Sutra brings in the ekastaka rite and concludes with the description of agni-samaropana (extinguishing the fire) and thus returns to the order of the Vaitana Sutra The 10 th khanda explains the manner of uttering the mantras, in a high tone or low tone, with reference to the position of the Sun in the sky. From the 11 th khanda the text turns to the sastras of the trtiya savana. A legend covering khandas 11 to 14 describes how gods Indra, Agni, Varuna, Brhaspati and Visnu faught with the demons. These five gods are identified with the five senses vak, prana, manas, caksus and srotra. Agni in the form of a horse conquered the demons and hence the sakamasva saman is given the first place in the trtiya 117 savana. This is legend in the CB is original. Khandas 15 to 17 give the mantras for the uktha, stotriya, anurupa 118 etc. The 18 th khanda brings to a close the agnistoma with 119 an account of the four-fold ahava, which is identified with the four directions and the quadrupeds. The 19 th (115) Cf. Taittiriya Samhita III.3.8.4-6 (ayam te yonih), 4.10.4-5; Vaitana Sutra 31.4-5. (116) Cf. Aitareya Brahmana III.44. (117) The legend occurs in other forms at Aitareya Brahmana III.49; Pancavimsa Brahmana VIII.8.1-5. (118) Cf. Ass Vedic Index 1.2; sss Ix.2-4. (119) Cf. Aitareya Brahmana Vedic Index 12.5 and Gopatha Brahmana II.3.16, 4.4 above.

69 120 khanda gives a short explanation of the Sodasin sacrifice. It is so called because it consists of sixteen stotras and sixteen sastras. 122 Fifth Prapathaka: The first five khandas of this prapathaka deal with the Atiratra sacrifice. The first khanda 121 gives a legend about the expulsion of the Asuras from the night which they had occupied. The second khanda explains the advantages of the sastras at the three paryayas. It is stated that one gets thereby all his desires fulfilled and obtains cows, gold, jewels, spiritual power and also the 123 wealth of the enemy. The third khanda describes as to how the pavamana stotras can be used for the oblations at night also. The fourth khanda 124 gives a personification of sacrifice in which various parts of the sacrifice and the officiating priests are identified with the limbs of that 125 Purusa. The fifth khanda deals with the expulsion of the demons from the three parts of the night for which the sastras in the gayatri, jagati and tristup metres are made use of. The 6 th and the 7 th khandas deal with the Sautramani 126 in which it is said sacrifice. Khanda 6 gives a legend (120) Cf. Aitareya Brahmana IV.1.5-8; Vaitana Sutra 25.12. (121) Cf. Aitareya Brahmana Vedic Index 18.1-3, 19.1-10. (122) Cf. Aitareya Brahmana IV.6.4-7; Vaitana Sutra 26.3. (123) Cf. Aitareya Brahmana IV.6.8-14; Kausitaki Brahmana XVII.5-6. (124) Cf. Kausitaki Brahmana XVII.7. (125) Cf. Kausitaki Brahmana XVII.8-9. (126) Cf. Satapatha Brahmana XII.8.3.1-2.

70 that Indra, who killed Visvarupa, the son of Tvastr, became the greatest among gods as the Asvins and Sarasvati performed the Sautramani sacrifice and sprinkled Indra with the residue of the offering. The 7 th khanda 127 mentions the saman chants 128 at the Sautramani sacrifice. The 8 th khanda deals with the Vajapeya sacrifice. A legend tells that Indra obtained 129 130 might (vaja) through this Vajapeya sacrifice. Khandas 9 and 10 deal with the Aptoryama sacrifice. The legend about Prajapati and the description that are given here are more or less original. Khandas 11 to 15 deal with the Ahina sacrifice. It is also called Anaikahika (as opposed to ekaha); because it continues for more than one day. The 131 treatment generally corresponds with Vaitana Sutra 31-35 and the five khandas are almost identical with portions from the sixth adhyaya of the Aitareya Brahmana Sixth Prapathaka: This prapathaka continues, upto the end, the treatment of the Ahina sacrifice which was started in the previous prapathaka. It consists of 16 khandas which correspond with the various sections from the (127) Cf. Satapatha Brahmana XII.8.3.23-28; Vaitana Sutra 30. (128) Cf. Pancavimsa Brahmana XVIII.7; Vaitana Sutra 27.1-17. (129) The Vajapeya sacrifice was performed (except for the killing of the pasus) at Poona in October 1955. (130) Khanda 9 has some similarity with Pancavimsa Brahmana XX.3.2 and khanda 10 resembles Kausitaki Brahmana XXX.11. Cf. Vaitana Sutra 27.18-30. (131) Khanda 11 - Aitareya Brahmana Vedic Index 17.1-2 and 6.5.1 ff; khanda 12 - 9 Aitareya Brahmana V 1.6.1; khanda 13 Aitareya Brahmana Vedic Index 7.1; khanda 14 - Aitareya Brahmana VI.S and khanda 15 - Aitareya Brahmana Vedic Index 18.4 ff.

71 Aitareya Brahmana 132 The sixth khanda shows its originality in giving the reason as to why the Hotr priest recites two ukthas and one sukta whereas his assistants -- the Hotrakas -- recite one uktha and two suktas. The Hotr priest is identified with the Sun which is only one but due to it both light and shade are seen. Hence the Hotr recites one sukta and two ukthas. The Hotrakas are compared to the seasons. The season is one but consists of two months. Hence the Hotrakas recite one uktha and two suktas. The first part of the seventh khanda also is original as it mentions the sastras of the Hotrakas with the pairs of deities belonging to the sastras. Some (132) Khanda 1 - Aitareya Brahmana Vedic Index 18.1-4, 17.2-4, 19.1-10; Vaitana Sutra 31.25. Khanda 2-Aitareya Brahmana Vedic Index 19.10-20.1; Vaitana Sutra 32.10; Khandas 3 to 5 - Aitareya Brahmana Vedic Index 21-23; Vaitana Sutra 35.2,4,12. Khanda 6 has some similarity with Aitareya Brahmana Vedic Index 13.7. Khanda 7 - latter part is identical with Aitareya Brahmana Vedic Index 27.1-5. Khanda 8 - Aitareya Brahmana Vedic Index 27.6-30.4. Khanda 9 Aitareya Brahmana Vedic Index 30.5-31.5. Khanda 10 Aitareya Brahmana V.9-10; Vaitana Sutra 31.27. Khanda 11 Khanda 12 Aitareya Brahmana V.11-12.3; Vedic Index 32.1-2. Aitareya Brahmana V.19.12; Vaitana Sutra 32.12 Aitareya Brahmana Vedic Index 21.1; Vaitana Sutra 32.13 Aitareya Brahmana Vedic Index 29.2; Vaitana Sutra 32.14. Aitareya Brahmana Vedic Index 32.5; Vaitana Sutra 32.19 Khanda 13 - Aitareya Brahmana Vedic Index 33.1-5; Kausitaki Brahmana XXX.5; Vaitana Sutra 32.20. Aitareya Brahmana Vedic Index 33.16-17; Kausitaki Brahmana XXX.7; Vaitana Sutra 32.27. Aitareya Brahmana Vedic Index 33.19; Vaitana Sutra 32.22. Aitareya Brahmana Vedic Index 33.18; Vaitana Sutra 32.23. Aitareya Brahmana Vedic Index 34.20; Vaitana Sutra 32.26. Khanda 14 - Aitareya Brahmana Vedic Index 34-36.3; Vaitana Sutra 32.28-30. Khanda 15 - Aitareya Brahmana Vedic Index 36.4-7; Vaitana Sutra 32.31. Khanda 16 is similar to Aitareya Brahmana Vedic Index 36.8-17; Vaitana Sutra 32.33.35.

72 parts of the 12 th khanda too display a considerable amount of originality. The remaining part of the Gopatha Brahmana upto khanda 16, which is the last, describes the various parts of the Ahina (sattra), referring to some interesting legends, the mantras used, the rites therein and their symbolic meanings. Usual identifications like dvadasa ha vai masah samvatsarah, samvatsarah prajapatih, prajapatir yainah and samvatsaro vai pariksit, samvatsaro hi 'dam pariksiyati are met with. The treatment of the Ahina which was started at II.5.11 im brought to a close here in the sixth prapathaka. When we look at the contents of the Gopatha Brahmana given above; we find that it contains for the most part myths, legends and parables. They are used to illustrate and to explain various ceremonies in the Vedic rites. Sometimes the explanation is too mystical to be rationalised and hence it is but natural, as in the case of some of the other Brahmanas, that the myths should appear 'inconsequential and pointless!!33 Thus the contents of the CB are similar to those of the other Brahmanas. They consist mainly of the vidhi and the arthavada; but the Gopatha Brahmana is more explicit on the point of accidents and expiation. The Atharvanic nature of the Gopatha Brahmana is clearly seen at a number of places. Special Atharvanic (133) R.Mitra, Gopatha Brahmana, intro. p.12.

73 traits such as the praise of the fourth Veda; 135 134 the 136 praise of the Brahman priest; the use of vyahrtis like om, janat, vrdhat, karat, ruhat, mahat, tat and sam are introduced. Atharvanic sages like Atharvan, Angiras, Ehrgu, Idhma Angiras, Barhi Angiras and Brhaspati Angiras are mentioned. A special attempt is made to establish the claim that the Atharvaveda, Saunakiya recension is at least on par with, if not superior to, the other three Vedas. A number of tetrads are used to represent the four Vedas. The four moras of the sacred syllable on (I.1.17-20); the four forces of nature -- fire, wind, Sun and Moon (I.1.29); the four aspects of a human being -- speech, breath, sight and mind (I.2.11, 5.8) identified with the four Vedas. Similarly a sacrifice is said to be catuspat -- consisting of four quarters (like the four feet of an animal) and is complete only when the four priests belonging to the four Vedas are employed (1.2.24). It is true that the author has made a special attempt to bring out the importance of the Atharvaveda, Saunakiya recension by giving many examples; and it would be going too far to say that 'every tetrad is a veritable godsend to the author'. 137 are The Gopatha Brahmana claims that the Atharvaveda, Saunakiya recension is more important than the other Vedas. This is pointed out by saying that the sacred rites organised without the help of the Atharvaveda, Saunakiya recension are surely going (134) See especially Gopatha Brahmana I.2.18-21. (135) Gopatha Brahmana I.1.14-15; I.3.1-5; II.2.5. (136) Gopatha Brahmana I.1.7,10; II.2.14. (137) Bloomfield, "The position of the Gopatha Brahmana in Vedic literature", Journal of the American Oriental Society XIX, p.6.

fail. 138 74 Out of the sages mentioned in the Gopatha Brahmana , the sage Angiras is highly glorified as 'the sage of sages' and all 139 Further it is sacrifices are said to resolve into him. pointed out that the high heaven is obtained by the followers of the other three Vedas whereas the great Brahma-lokah which are above and beyond the heaven are reached by the Atharvans and Angirases only. The Gopatha Brahmana displays its originality at a number of places. The two cosmogonies given at the beginning of the purvabrahmana (I.1.1-15 and 16-30) are original and interesting; especially that of Brahma, who perspired on account of performing rigorous penance and fell in love with his own image reflected in the sweat. The theology of Gayatri which occupies a very important position in the Atharvaveda-Parisistas is found here, in extensive detail, for the first time (I.1.31-38). The duties of a brahmacarin (1.2.1-9), the catuhprasya legend (I.2.16), the legend of the fire-footed horse at the agnyadhana ceremony (1.2.18-21) and the description of svaha (the wife of Agni) with her nature, origin, gotra etc. (1.3.16) are found only in this Brahmana. The yajnakrama mentioned at 1.5.7 is independent of the yajnakrama laid down in the other Brahmanas. The glorification of the prathasamaniya offer in the Sahasradaksina sacrifice (1.5.8) and the legend of Dadhyan (1.5.21) are original with the Gopatha Brahmana (138) Gopatha Brahmana I.2.18-21, 3.2; II.2.5. (139) Gopatha Brahmana 1.5.24 rser reir angirah sambabhuva and 1.5.25 sarve te yajna angi raso 'piyanti.

75 The last three sections (23-25) of the purva-brahmana are versified tracts of Atharvanic character and their independence is equally obvious. The prasitra 140 legend (II.1.2), the upasad legend (II.2.7-8), the mention of the assistants of the Hotr priest (II.3.12-15), the four-fold use of the ahava formula (II.3.16), the story of the fight between gods and demons (II.4.11-13), and the presentation of the Aptoryama (II.5.9-10) are all original in the Gopatha Brahmana The language and style of the Gopatha Brahmana are similar to those of the other Brahmanas. It is written mainly in prose and makes 'no pretension to rhetorical ornament'. 141 In the usual brahmanic style it tries to give the etymology of a number of words by quoting the famous dictum: paroksapriya iva hi devah. Sveda (I.1.1) is explained as su veda (knew well); Angiras (I.1.7) is explained as ange-rasa (the sweat of the body); ratha (I.2.21) is identified with rasa and diksita is said to be dhi-ksita (possessed of knowledge). The words dhara, jaya and putra (I.1.2), syena (samsayayati iti I.5.12), samrat (1.5.13), naksatra (na ksiyanti iti II.1.8), sampata (II.6.1) and vrsakapi (kampayamano reto varsati II.6.12) have been explained in the usual etymological manner. The Gopatha Brahmana takes the nature of a Pratisakhya when it proceeds to mention grammatical terms like dhatu, pratipadika, (140) Prasistra is that part of the remnants of an offering which is meant for being partaken of by the Brahman. It is offered to him in a vessel which is shaped like the ear of a cow. (141) R.Mitra, op. cit. p.11.

76 nama, akhyata etc. (I.1.24) and of a Parisista at the end of the first brahmana where there is a metrical tract running into three khandas. The verses in these sections are comparable to the karikas in the Mahabhagya. The two Upanisads which the Gopatha Brahmana embodies, namely the Pranava Upanisad (I.1.16-30) and the Gayatri Upanisad (1.1.31-38), are written in a rather different style. It is supposed that the QB is a very late production 142 due to its scrappy and fragmentary character. But it has been noted above that the original Gopatha Brahmana consisting of a hundred prapathakas is almost lost and only two brahmanas of it have survived. The uttara-brahmana has much similarity -- almost amounting to identity -- with other Brahmanas. But such similarities are usual due to the identical nature of the themes; and this would in no way affect the age of the original Gopatha Brahmana In it there is hardly anything to show that it was a more modern composition. 143 But Bloomfield 144 thinks that the Gopatha Brahmana is later than the Wait. He has put forth two ingenious but unconvincing arguments. The first one is that Gopatha Brahmana 1.2.18 mentions two classes of plants in the words atharvani bhis (142) Cf. Bloomfield, "The position of the Gopatha Brahmana in Vedic lit." Journal of the American Oriental Society XIX, pp.3 ff; The Atharvaveda (Grandriss) pp. 102-3. (143) Cf. "There is, in fact, very little, if any, difference between the Gopatha Brahmana and the other Brahmanas and it is not easy to discover any traces of its more recent origin." Max Muller, A Hist. of Anc. Sk. lit., p.451. (144) Journal of the American Oriental Society XIX, pp. 1 f; The Atharvaveda (Grundriss) pp. 102 f.

77 ca angirasibhis ca without specifying them; while the former class is defined in the Kausika Sutra (8.16) and the latter in the Vaitana Sutra (5.10). But this argument is without any cogency; for, the Brahmanas frequently refer to matters which are explained only in the sutras. Hence it would not be reasonable to suppose that the Brahmana is borrowing from the Sutra. Bloomfield's second argument is that the Gopatha Brahmana mentions by pratikas the mantras which are found in extenso in the Vaitana Sutra This mechanical argument is dangerous and unsatisfactory as is pointed out by A.B.Keith. 145 Moreover Caland seems to be right, in his introduction to the German translation of the Vaitana Sutra in referring the frequent use of the optative in the Sutra as opposed to the more normal indicative to borrowing from a Brahmana, when the ritual is not described, but the optative is used in the directions which are given by the Brahmana. 146 Moreover in Vaitana Sutra 16.5 the expression pura pracaritoh is found. This is obviously a borrowing from the Brahmana, because, the Sutras do not independently exibit such a construction. It can clearly be seen that the 147 Vaitana Sutra refers to Gopatha Brahmana at two places. Hence it would be logical to think that the Gopatha Brahmana precedes the Vaitana Sutra Bloomfield 148 thinks that the Gopatha Brahmana belongs to the (145) JRAS 1910, pp.934 £; cf. preface to Aitareya Aranyaka, pp.25-26. (146) Cf. Vaitana Sutra 20.21 with Gopatha Brahmana II.4.10. (147) Vaitana Sutra 17.11 Gopatha Brahmana I.5.12.14; Vaitana Sutra 31.1: Gopatha Brahmana I.4.1-6. (148) Journal of the American Oriental Society XIX, p.11; The Atharvaveda (Grundriss), p.107.

78 Saunakiya recension, though it cites at I.1.29 Sam no devi... as the initial stanza of the Atharvaveda, Saunakiya recension According to Caland 149 it is related to the Paippalada recension. is inclined to accept Caland's view. eMED (149) Wiener Zeitschrift fur Kunde des Morgenlandes XVIII, p.193; 'Das Vaitanasutra des Atharvaveda' intro. p.10. (150) loc. cit., intro. p.15. 150 Gaastra