ABSTRACT
As with the epic legends, so also do we find in the Satapatha-Brahmana several points of contact with the legends of the Buddhists, on the one hand, and with the later tradition concerning the origin of the Samkhya doc trine, on the other. First, as regards the latter. Asuri, the name of one of its chief authorities, is at the same time the name of a teacher frequently mentioned in the SatapathaBrahmana. Again, though only in the Yajnavalkiya-kanda, we have mention of a Kapya Patamchala of the country of the Madras as particularly distinguished by his exertions in the cause of Brahmanieal theology; and in his name we cannot but see a reference to Kapila and Patamjali, the traditional founders of the Samkhya and Yoga systems. As regards the Buddhist legends, the Sakyas of Kapilavastu (whose name may possibly be connected with the Sakayanins of the tenth kdnda, and the Sakayanya of the Maitrayana-Upanishad) called themselves Gautamas, a family name which is particularly often represented among the teachers and in the lists of teachers of the Brahmana. It is, moreover, the country of the Kosalas and Videhas that is to he looked, upon as the cradle of Buddhism.— Svetaketu (son of Aruni), one of the teachers most frequently mentioned in the Satapatha-Brahmana, is with ^ the Bud dhists the name of one of the earlier births of Sakyamuni
* The incest of H ercules w ith and A rju n a occur together in PdiLf TlavSaia must certainly be traced iv. 3. 98, cannot be considered as a to the incest of Prajapati and his proof of their being connected with daughter, so often touched on in each other j see I. St., xiii. 349, ff.] the Br&hmanas. [That Vasudeva
(see Ind. Stud., ii. 76, note).— That the mdgadha of the Samhita may perhaps also be adduced in this connection is a point that has already been discussed (pp. 111,112 ).— The words arhant (iii.,4. 1. 3, ff.), sramana (Vrih. Ar., iv. 1. 22, as well as Taitt. Ar., ii. 7, beside tdpasa), mah&brdhmana* (Yrih. Ar., ii. 1. 19. 22), and pratibuddha, although by no means used in their Buddhistic technical sense, yet indi cate how this gradually arose.— The name Chelaka also in the Brahmana may possibly have some connection with the peculiarly Buddhistic sense attached to the word chela. Ajatasatru and Brahmadatta,+ on the contrary, are probably but namesakes of the two persons designated by the Bud dhists under these names as contemporaries of Buddha (?). The same probably also applies to the Yatsiputriyas of the Buddhists and the Yatsiputras of the Yrih. Arany. (v. 5. 31), although this form of name, being uncommon, perhaps implies a somewhat closer connection. It is, however, the family of the Katyayanas, Katyayanlputras, which we find represented with special frequency among the Buddhists as well as in the Brahmana (although only in its very latest portions). We find the first mention J of this name in the person of one of the wives of Yajnavalkya, who is called Katyayam, both in the Madhu-kanda and the Yajnavalkiya-'kanda; it also appears frequently in the lists of teachers, and almost the whole of the Sutras belong-
* Beside maharaja, w hich is found, even earlier, i. 5. 3. 21, ii. 5« 4* 9-
+ W ith the surname Chaikitaneya Vrih. Ar. M adhy,, i. 1. 26.— In M aM -Bharata, xii. 5136, 8603, a PdnchdltJo rdjd named Brahm adatta is mentioned, who reigned in Kampilya.— Chaikitd,neya is to be distin guished from Chaikitdiyana in the Chhandogyopan., iii. S.-— [On a curi ous coincidence of a legend in the Vrihad-Ar. w ith a Buddhist legend, see I St., iii. 156, 157-1
J I11 the ten th book of the Taitt. A r., Katy&yana (instead of °ni) is a name or D u r g a ; 011 this use see 1 . St., ii. 192 [xiii, 422].— In the Gana,- fditha to Panini, Katyayana is w ant ing. [But K atyayani is to be gath ered from Pdnini himself, iv. I. 18 ;
see I . St., v. 61, 63, 64. A Kflty£- yaniputra J&tukarnya is quoted in the Sankh. A r., viii. 10. Patam jali in the Mahflbhdshya mentions several Kdtyas (I. St., xiii. 399, 407), and indeed the vdrttikakdra directly be longs to this fam ily. In no other Vedic texts have I found either the K atas or the K atyas, Kdtydyanas, excepting in the pravarafsection ap pended at the end of the AsvaMyana-^rauta-Siitra, xii. 1 3 - 15, in which the Katas and the patronymic, Kd-tya, are mentioned several times. The K u ru -K atas are cited in the gana ‘ G a r g a and the fam ily of the K atas seems therefore to have been specially connected w ith the K u r u s ; see 1 . St., i. 227, 228.]
ing to the White Yajus bear this name as that of their author. ^
The Satapatha-Brahmana has been commented in the Madhyamdina recension by Harisvamin and Sayana; but their commentaries are so far extant only in a fragmentary form.146 The Yrihad-Aranyaka has been explained by Dviveda Ganga (of Gujarat); and in the Kanva recension by Samkara, to whose commentary a number of other works by his pupils, &c., attach themselves. As yet only the first kdnda, with extracts from the commentaries, has been published, edited by myself. In the course of the next three years, however, the work will be printed in its entirety.147 The Yrihad-Aranyaka in the Kanva recension has been edited by Poley, and recently by Boer, together with Samkara's commentary and a gloss thereon.148
