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On the contrary, as the Sanhit&s of different S&khfiLs were nothing but different recensions of one and the same original collection of hymns, and could be distinguished from each other only by a number of authorised varice lectiones or by the addition and omission of certain hymns, the Br&hmanas also, which were adopted by different Charanas of the same Veda, must be considered not as so many independent works, but in most instances as different recensions of one and the same original. There was originally but one body of Brilhmanas for each of the three Vedas; for the Rig-veda, the Br&hmanas of the Bahvrichas, for the Sftma-veda the Br&hmanas of the Chhandogas, and for the Yajur-veda in its two forms, the Br&hmanas of the Taittiiiyas, and the Satapatha- br&hmana. These works were not written in metre, like the SanhitlUi, and were therefore more exposed to danta doctrines, the latter being more particularlj represented bj the Upanishads. The same author speaks of four classes of command- ments. " A commandment maj consist," he sajs, ^ either in a sim- ple definition ('the oblation to Agni is given in eight cups/) ; or it maj include the aim ('he who wishes for life in heaven maj perform the sacrifices of the new and full moon ') ; or it may detail the means by which the sacrifice is performed (Met him sacrifice with rice') ; or it may contain all this together." Lrx V Mi^±.\jiiiLa ^i&r^'^^'^^ *^ ^^'^'^ of a^ong continued oral tra- ^'^^^^' ^t^P^r *v. ^'^^tnana of the Bahvrichas, in the fefefe.V&^ ^in '^y'^^* ^^ *^® Kaushitakins. The cotof^ i_ * tiip ^ Aitareya-DrfiLhtnana, show evi- dently *^j* j^ l(^ ^ere other Sfiikhlte of the Bahvri- chaB, ^-.ithmanas^''^ ^^<^ 1^"^® ^'^ **^® wording of theiJ* *^ j^ing '^j*. out even the Br&hmana of the TiaOS^^*^t ^op^ *?^ Has been preserved to us as a. dUti**,^ ^^> *^ifferent from the Brd.hmana of the ^itarey .^^j g^^**ly be considered as a branch of tbe ^^^^iiQ Bahvr- u^^ Brfi.hmana literature, current a,to**S ^ from th*^ * ^** arrangement diflfers con- sidera^^y^ggg^^^^ of the Aitareya-br^hmana. The sacrifice formVTi.*'* *le beginning ^^ tle Aitareya- l^^^::!*1i^?nir !^^ ^venth Adhy^ya of the Kaushi- **^^'n Wis^^d """^ ^ost of tbe other sacrifices are equally displaced, q , . j^h are discussed in ^Se ^'^^rf'''^^^^)^lZ logether wanting in the B^uahitaki-brahnia,^^ ^^ "^^l^ be supplied from the Kaushitakins. Bat 3^^-^^^^>el passages occat, it becomes clear that S?''''''' ^eD^es in the descriF 1 Aitareja-br. i. i^ '^cs.jk^ * ^ ,fitrji, y. 17.) i u. 3.^ ^-^ fc-^>l^^ yir^^ ^ -^ ^ ,A Ik-' ) >=' BRiHMANAS OF THB CHHAND06AS. 347 Taittiriyas, in the S&kh&s both of the Apastambiyas and the Atreya, contains Bome portions which bear the name of Eatha, and were formerly the property of his followers. The component parts are frequently called Brd.hmanaSy instead of chapters or sections* The same applies to the Aranyakas and Upanishads, In some cases, these smaller BriLhmanas are quoted by their special titles^ ; and in their collected form they are handed down, not always by the name of the Oharana by which they were adopted, but more fre- quently by that of the Charana in which their original collection took place. Thus the Aitareya-br&hmana, though adopted by the A^ivald^yaniyas, is more fre- quently quoted by its original name than by that of ASval&yana-brdhmana.^ The Br&hmana of Kaushi- takin or the Eaushitakins is more usually referred to by this name than by that of the later Charana of the odnkh&yanas. In the Brd.bmana of the Chhandogas it is evident that, after the principal collection was finished (called the praudba or panchaviD^a-br&hmana, i. e. consisting of twenty-five sections), a twenty-sixth Brfthmana was added which is known by the name of Shadvin^- br&hmana. This Br&hman^ together with the Ad- bhuta-brlUimaBa must be of very modem date. It 1 Maitreyi-brahmana is the title given to that portion of the Brihadaranjaka which contains the dialogue between Y&jnavalkya and Maitreji. The Saulabhani br&hman&ni, quoted bj Adval&- yana and P^ni as modem compositions, may refer to sections con- taining a dialogue similar to that between Janaka and Sulubha, which exists in the Mah&bharata, IIL v. 11,854. Cf. Lassen, Ind. Alterth. zv. note. According to Panini, however, they ought to be taken as Brahmanas composed by Sulabha. * Quoted as such by Y^jnikade▼a on E&ty. 2. 5. 18. ; 6. 6. 25. Weber, Ind. Stud. i. 230. 348 brAhmanas of the chhanbogas. mentions not only temples (Dev&yatanftni),but images of gods (daivata-pratimft) which are said to laugh, to cry, to sing, to dance, to burst, to sweat, and to twinkle. These two have long been supposed to be the only Br&hmanas of the Chhandogas, and they constitute, no doubt, the most important part of that class of literature. It is curious, however, that when- ever the Br&hmanas of the Chhandogas are quoted, their number is invariably fixed at eight. Kum&rila Bhatta,i. 3^, says, "in the eight Br&hmanas, together with the Upanishads, which the Chhandogas read, no single accent is fixed." Still more explicit is a state- ment by S&yana which I quoted in the introduction to the first volume of my edition of the Rig-veda.* Here S&yana says: "There are eight Br&hmanas ; the Praudha is the first, (this means the large Brd.hmana, or the Panchavin6a) ; the one called Shadvin6a or Shadvin6ad-br&hmana, is the second; then follows the S&mavidhi; then the Arsheya-br&hmana, the Devat&- dhylLya-br&hmana, and the Upanishad. These with the Sanhitopanishad and the Yansa are called the eight books." Of these the Sd.mavidhftna-br&hmana was well known, the very quotation of S&yana being taken from his commentary on this very curious work. It might have been difiicult, however, to identify the other five works if there had not been among the MSS. of Professor Wilson's collection at the Bod- leian Library, one (No. 451) containing four of these small tracts, the Sanhitopanishadam-br&hmanam, the DevatlLdhy&yah, the Van6a-brfi,hmanam, and the 1 Brahmanani hi j&nj ashtaa sarahasyan j adbiyate Chhandogas teshu sarveshu na ka§chiD niyatah svarah. ' P. xxvii. note. brIhmanas of tqe vAjasaketins. 349 Arsheya-br&hmanam.^ The only Brfthmana, there- fore, on which any doubt could remain, was the Upanishad, and here we shall probably not be wrong if we adopt one of Professor Weber's less bold conjectures, that S&yana intended this for the Chh&n- dogya-upanishad.^ With the exception of this and the Sd.mayidhdrna, which contains most important in- formation on questions connected with Ach&ra or cus- toms, all the other tracts are of comparatively small importance. It is in the l§atapatha-br&hmana, however, that we can best observe the gradual accumulation of various theological and ceremonial tracts which were to form the sacred code of a new Charana. The text of this work has been edited by Professor Weber, and we can likewise avail ourselves of several essays on this branch of Yedic literature, published from time to time by that industrious scholar. According to In- dian traditions, Yftjnavalkya Yl^asaneya, the founder of the new Charana of the Y&jasaneyins is himself, if not the author, at least the first who proclaimed the Sanhitd. and £r&hmana of the Y&jasaneyins. We can see clearly that the composition of both the San- hitd. and Brd^hmana was guided by the same spirit, and it is not at all unlikely that in this, the most modem of all Yedas, the final arrangement of the Sanhitft may have been contemporaneous with, or even later than, the composition of the £r&hmana. First of all, it ought to be remarked that the story 1 See also *' A Catalogue Raisonde (sic) of Oriental Manuscripts in the Library of the late College Fort St George," by the Rev. W. Taylor, Madras, 1857, p. 69. ' The Yanila-brahmana has lately been printed, with some valuable remarks, by Prof. A. Weber, Ind. Stud. iv. 371. 850 brIhmanas of the vl^ASAmmd. which has been preserved by tradition of the schism introduced by YHjnavalkya among the followers of the Adhvaryu or Yajur-veda is confirmed by internal evidence. The general name of the ancient S&kh&a of the Yajuf-veda is Charaka, and the Taittiriyas, therefore, together with the Kathas, and others are called by a general name, Charaka-6d.kh&s. This name Cbaraka is used in one of the Khilas of the Yft- jasanep-sanhitft as a term of reproach.