The History of Indian Literature c8.342

c8.342

already met with this enumeration (see p. 93) in the second chapter of the Taitt. Áraṇyaka, although in a considerably later form, and we find a similar one in the fourteenth *káṇḍa*. In all these passages, the commentaries,† probably with perfect justice, interpret these expressions in this way, viz., that first the Saṃhitás are specified, and then the different parts of the Bráhmaṇas; so that by the latter set of terms we should have to understand, not distinct species of works, but only the several portions respectively so designated which were blended together in the Bráhmaṇas, and out of which the various branches of literature were in course of time gradually developed. The terms *anuśásana* ("ritual precept" according to Sáyaṇa, but in Vṛihad-Ár., ii. 5. 19, iv. 3. 25, Kaṭhopan., 6. 15, "spiritual doctrine"), *vidyá*, "spiritual doctrine," and *gáthá*, "strophe of a song" (along with *śloka*), are in fact so used in a few passages (*gáthá* indeed pretty frequently) in these last five books, and in the Bráhmaṇas or Upanishads of the Ṛik and Sáman. Similarly *vákovákya* in the sense of "disputation" occurs in the seventh *káṇḍa*, and *itihása* at least once in the eleventh *káṇḍa* itself (i. 6. 9). It is only the expressions *puráṇa* and *náráśaṅsís* that do not thus occur; in their stead—in the sense of narrative, legend—we find, rather, the terms *ákhyána*, *vyákhyána*, *anvákhyána*, *upákhyána*. *Vyákhyána*, together with *anuvyákhyána* and *upavyákhyána*, also occurs in the sense of "explanation." In these expressions, accordingly, we have evidence that at the time of this eleventh *káṇḍa* certain Saṃhitás and Bráhmaṇas of the various Vedas, and even the Atharva-Saṃhitá itself, were in existence. But, further, as bearing upon this point, in addition to the single verses from the songs of the Ṛik, which are here, as in the earlier books, frequently cited (by "*tad etad ṛishiṇá 'bhyanúktam*"), we have in the eleventh *káṇḍa* one very special quotation, extending over an entire hymn, and introduced by the words "*tad etad uktapratyuktam pañchadaśarcham Bahvricháḥ práhuḥ.*" It is an interesting fact for the critic that in our text of the Ṛik the hymn in question (*maṇḍ.* x. 95) numbers not fifteen but eighteen *ṛichas*. Single *ślokas* are also frequently quoted as confirmation. From one of these it appears that the care taken of horses in the palace of Janamejaya had at that time passed into a proverb: this is also the first mention of this king. Rudra here for the first time receives the name of Mahádeva¹ (v. 3. 5).—In iii. 3. 1, ff., special rules are for the first time given concerning the begging (*bhikshá*) of the *brahmachárins*, &c., which custom is besides alluded to in the thirtieth book of the Saṃhitá [v. 18].—But what throws special light upon the date of the eleventh *káṇḍa* is the frequent mention here made, and for the first time, of Janaka, king (*samráj*) of Videha, as the patron of Yájnavalkya. The latter, the Kaurupañchála Uddálaka Áruṇi and his son Śvetaketu, are (as in the Vṛihad-Áraṇyaka) the chief figures in the legends.