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THE INDIAN ANTIQUARY
(DECEMBER, 1894.
gupplement, and which in its present state, is perhaps not much older than the grikyasútra of the Samaveda, that of Gobhila.74 For even if, generally speaking, a brahmana is anterior to its corresponding sútra, it does not follow that the compilation of the one should have been finished and entirely fixed before the first redaction of the other. But this is not the point of view of the editor; for him, from the moment when his text becomes a brahmana, it changes its character and its antiguity becomes indisputable. Critical as he may be, or at least open to doubt as to other works, when he has to do with the tradition of recognized gurús, be raises no discussions, especially on what touches his own Veda.
29. The Arsheynbrahmana, one of these anubrahmanas, with the commentary of Sayaņa. It is a kind of anukramani, or index of the rishis, wbo are sothors of the simans, published before with extracts from the same commentary by Burnell, in 1876, and, again, according to the text of the Jaiminigas, in 1878.
30. The Vanhabráhmaņa,76 another anubráhmana, which gives the succession of the ancient teachers of the Sâmaveda, with the commentary of Sayaņa, and notes by the editor. This treatise had also been published by Burnell with the same commentary in 1873; the Grihyasa wgraka, 77 parisishța, or supplement of the domestic rites of the Sámaveda, the Grikyasitra of Gobhila; the Upagranthasitra,78 another parisishļa of the Srautasitra of the Samaveda; the Seventeen Nahlsú mans, 70 the Seven Samhitás, the Recitation of the Brahmayajsia, st and the Arishfavarga,82 are also short liturgical collections, lessons which the student of the Samaveda must repeat, either every day or on certain occasions, prayers which are only shortly prescribed in the ritual works, brahmana and siltra, which the editor prints in full, with the traditional mode of reciting them. Besides the part devoted to editions of texts, there is another part of the Usht, in which the editor investigates, either in Sanskrit or Bangali, various points of Vedio doctrine, questions of ritual, custom, morals, or health ; some of which are highly interesting, as burning qoestions and bearing on the interests of the day, soch as the prohibition of travelling beyond the seas, or working in the fields, infant marriages, the marriageable age of girls, etc. They are in fact really fatwas, in which, without breaking at all with the orthodox method of settling everything by an appeal to the texts, the acharya shews great liberality of mind, and giv: 3 his vote as much as may be for the most enlightened and most just decision.
Geh. v. Böhtlingk has edited and translated the Chándogya-Upanishad,83 on the same lines as in his previons issue of the Brihadaranyaka-Upanishail. The critical restoration of the text had to play a greater part here, since this Upanishad is not so well preserved as the other. As in the previous pablication of Geh, v. Böhtlingk we must refer to the remarks of Prof. Whitney, mentioned before. Lastly, Mr. Oertel has inade some additions to our knowledge of the briihimana of the Samavedins of the school of the Jaiminiyas, by publishing afresh, from more abundant manuscript sources, the fragment of the brahmani which Burnell printed in a few copies in 1878, and which Prof. Whitney has also worked at, and by adding to this fragment eight other pieces taken from another section of the bráh mana of which only the KenaUpanishad was previously know11.84
For the Atharvaveda, on the other hand, the harvest has been very rich, not so much from the number of publications, as by the exceptional importance of one of them. M. Henry has
Cf. on this the remarks of Prof. Oldenberg in the Sacred Books of the East, Vol. XXX., p. 4, etc. 76 Ush4, I. 11-12, 1891.
To Usha, II. 2, 1892. 11 Vaha, I. 10, 1891. Published before at the end of the Grihyanatra of Gobhila, in the Bibliotheca Indica, and hy Prof. Bloomfield in the Zeitschrift der Deutschen Morgenländischen Gesellschaft, Xxxv. 1881, with a German translation. ** t'shi, II. 1, 1892. 79 Vaha, II. 2, 1892. so Ibid.
1 Usha, II. S.
Ibid. 83 Otto Böhtlingk, Chandogyopanishad. Kritisch herausgegeben und fibersetzt. Leipzig, 1889.
** Hands Oertel, Extracts from the Jaiminiya-Brühmana and Upanishad- Brohmana, parallel to passages of the Balopatha Brahmana and Chandog ya Upanishad. In the Journal of the Americon Oriental Society, Vol. XV. 1892
