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Shatapatha Brahmana

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The Shatapatha Brahmana (Sanskrit: शतपथब्राह्मणम्, lit. 'Brāhmaṇa of one hundred paths', IAST: Śatapatha Brāhmaṇam, abbreviated to 'SB')[1] is a commentary on the Śukla Yajurveda. It is attributed to the Vedic sage Yajnavalkya. Described as the most complete, systematic, and important of the Brahmanas[2] (commentaries on the Vedas), it contains detailed explanations of Vedic sacrificial rituals, symbolism, and mythology.

Particularly in its description of sacrificial rituals (including construction of complex fire-altars), the Shatapatha Brahmana (SB) provides scientific knowledge of geometry (e.g. calculations of pi and the root of the Pythagorean theorem) and observational astronomy (e.g. planetary distances and the assertion that the Earth is circular[a]) from the Vedic period.

The Shatapatha Brahmana is also considered significant in the development of Vaishnavism as the origin of several Puranic legends and avatars of Vishnu. Notably, all of them (Matsya, Kurma, Varaha, Narasimha, and Vamana) are listed as the first five avatars in the Dashavatara (the ten principal avatars of Vishnu).

There are two versions (recensions) available of this text. They are the Madhyandina recension and the Kanva recension. This article focuses exclusively on the Madhyandina version of the Shatapatha Brahmana.

Nomenclature

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The 'Shatapatha Brahmana' (Sanskrit शतपथब्राह्मण) can be loosely translated as 'Brahmana of one hundred paths':

  • 'Brahmana' (Sanskrit ब्राह्मण) means 'explanations of sacred knowledge or doctrine'.[3][4]
  • 'Shatapatha' (Sanskrit शतपथ) means 'having a hundred paths' or 'proceeding in a hundred ways'.[5]

Kanda and Adhyâya

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  • 'Kanda' (or 'Khanda', Sanskrit खंड), means 'chapter', 'division of a book', or more loosely 'book'. It also means 'praise' and 'water'.[6]
  • 'Adhyâya' (Sanskrit अध्याय), means 'chapter' (of a book), 'lesson', 'reading' and 'lecture'.[7]

In relation to the Shatapatha Brahmana, a reference such as '14.1.2' means 'Kanda 14, Adhyaya 1, Brahmana 2', or in English, 'Book 14, Chapter 1, Explanation 2'. The addition of a fourth digit at the end (e.g. 17.7.3.11) refers to the verse number.

Date

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Arthur Berriedale Keith states that linguistically, the Shatapatha Brahmana belongs to the later part of the Brāhmaṇa period of Vedic Sanskrit (8th-6th century BCE).[8] M. Witzel dates this text to the 7th–6th century BCE.[9] Jan N. Bremmer dates it to around 700 BCE.[10] J. Eggeling (translator of the Vājasaneyi mādhyandina recension into English), dates the final written version of the text to 300 BCE, although he states that some elements 'far older, transmitted orally from unknown antiquity'.[11]

There are claims of dating the text much further back than the said ranges, and scholars have extensively rejected such claims; Witzel criticizes it for "faulty reasoning" and taking "a rather dubious datum and us[ing] it to reinterpret Vedic linguistic, textual, ritual history while neglect[ing] all the other contradictory data." According to Witzel, the Shatapatha Brahmana does not contain precise contemporary astronomical records, but rather only approximate naked-eye observations for ritual concerns which likely reflect oral remembrances of older time periods; furthermore, the same general observations are recorded in the Babylonian MUL.APIN tablets of c. 1000 BCE. The Shatapatha Brahmana contains clear references to the use of iron, so it cannot be dated earlier than c. 1200–1000 BCE, while it reflects cultural, philosophical, and socio-political developments that are later than other Iron Age texts (such as the Atharvaveda) and only slightly earlier than the time of the Buddha (c. 5th century BCE)[12]

Content and Recensions

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According to the Indira Gandhi National Centre for the Arts (IGNCA), the Shatapatha Brahmana survives in two recensions:[15]

Divisions Madhyandina Recension Kanva Recension
Kāṇḍas 14 17
Adhyāyas 100 104
Prapathakas 68 -
Brahmanas 436 435
Kandikas 7179 6806
The Madhyandina recension is known as the Vājasaneyi mādhyandina śākhā, and is ascribed to Yājñavalkya Vājasaneya.

The Kanva recension is known as the Kāṇva śākhā, and is ascribed to Samkara[16]

The 14 books of the Madhyandina recension can be divided into two major parts. The first 9 books have close textual commentaries, often line by line, of the first 18 books of the corresponding samhita of the Śukla (white) Yajurveda. The remaining 5 books of the Shatapatha cover supplementary and ritualistically newer material; the content of the 14th and last book constitutes the Bṛhad-Āraṇyaka Upaniṣad. The IGNCA also provides further structural comparison between the recensions, noting that the 'names of the Kandas also vary between the two (versions) and the sequence in which they appear':[15]

Kanda Madhyandina No. Kanva No.
Ekapat 2 1
Haviryajna 1 2
Udhari – 3
Adhvara 3 4
Graha 4 5
Vajapeya – 6
Sava 5 –
Rajasuya – 7
Ukhasambharana 6 8
Hastighata 7 9
Citi 8 10
Sagniciti (Saciti) – 11
Sanciti 9 –
Agnirahasya 10 12
Astadhyayi 11 13
Madhyama 12 14
Asvamedha 13 15
Pravarghya – 16
Brhadaranyaka 14 17

The IGNCA adds that 'the division of Kandika is more rational in the Kanva text than in the other... The name 'Shatapatha', as Eggeling has suggested, might have been based on the number of Adhyayas in the Madhyandina which is exactly one hundred. But the Kanva recension, which has one hundred and four Adhyayas is also known by the same name. In Indian tradition words like 'sata' and 'sahasra', indicating numbers, do not always stand for exact numbers'.[15]

Brihadaranayaka Upanishad

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Main article: Brihadaranyaka Upanishad

The Brihadaranyaka Upanishad forms the concluding part of the last Kanda, known as 'Aranyaka' of both recensions of the Shatapatha Brahmana.[17] Swami Madhavananda states that this Upanishad is 'the greatest of the Upanishads... not only in extent; but it is also the greatest in respect of its substance and theme. It is the greatest Upanishad in the sense that the illimitable, all-embracing, absolute, self-luminous, blissful reality – the Brhat or Brahman, identical with Atman, constitutes its theme'.[18]

Significance in science

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Shape of fire altar during full moon-new moon sacrifice.

Astronomy

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In relation to sacrifice and astronomical phenomena detailed in texts such as the Shatapatha Brahmana (e.g. sacrifices performed during the waxing and waning of the moon), N. Aiyangar states the fact that 'the Vedic people had a celestial [i.e. astronomical] counterpart of their sacrificial ground is clear', and cites an example of the YajnaVaraha sacrifice in relation to the constellation of Orion.[19] Roy elaborates further on this example, stating that when 'the sun became united with Orion at the vernal equinox...[this] commenced the yearly [YajnaVaraha] sacrifice'.[20] The vernal (March) equinox marks the onset of spring, and is celebrated in Indian culture as the Holi festival (the spring festival of colours).

A.A. Macdonell adds that the Shatapatha in particular is notable as – unlike the Samhitas – in it the Earth was 'expressly called circular[b] (parimandala)'.[21][22]

Mathematics

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A miniature replica of the Falcon altar (with yajna utensils) used during Athirathram
Layout of a basic domestic fire altar.

P. N. Sinha states that the number 1,000 represents 'the thousand Maha yugas of every Kalpa' (about 4.32 billion years), illustrated by the 1,000 hoods of the Naga Vasuki/Ananta on which the Earth is supported.[23] According to F. Staal, layering, size, and configuration of bricks to construct sacrificial altars – real and symbolic – as detailed in texts such as the Shatapatha Brahmana had numerous rules,[24][25] with Staal adding - in relation to similarities with ancient Greek, Babylonian, and Chinese geometry:

Vedic geometry is attached to ritual because it is concerned with the measurement and construction of ritual enclosures [and] of altars... Vedic geometry developed from the construction of these and other complex altar shapes. All are given numerous interpretations in the Brahmanas and Aranyakas [texts relating to the Vedas]... [but the] Sulba Sutras contain the earliest extant verbal expression of the closely related theorem that is still often referred to as the Theorem of Pythagoras but that was independently discovered by the Vedic Indians...

— Discovering the Vedas: Origins, Mantras, Rituals, Insights by Frits Staal, 2008 (pp. 265–267)[26]

Significance in Vaishnavism

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Closeup of Vishnu, seated in the lotus position on a lotus. From depiction of the poet Jayadeva bowing to Vishnu, Gouache on paper Pahari, The very picture of devotion, bare-bodied, head bowed, legs crossed and hands folded, Jayadeva stands at left, with the implements of worship placed before the lotus-seat of Vishnu who sits there, blessing the poet.
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Main article: Vaishnavism

A.A. Macdonell, A.B. Keith, J. Roy, J. Dowson, W.J. Wilkins, S. Ghose, M.L. Varadpande, N Aiyangar, and D.A. Soifer all state that several avatars and associated Puranic legends of Vishnu either originate (e.g. Matsya, Kurma, Varaha, and Narasimha) or at least were significantly developed (e.g. Vamana) in the Shatapatha Brahmana (SB).[21][27][20][2][28][29][19][30] Notably, all constitute the first five avatars listed in the Dashavatara, the ten principal avatars of Vishnu.

Vishnu

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Sofia states ''developments that occur in the general character of Visnu in the Brahmana literature have far-reaching influence on the growth and moulding of avataric Visnu... Probably the single most important development, which is first found in the Brahmanas and exerts the most influence over all other factors, is the identification of Vishnu with the sacrifice'.[30] Vishnu is explicitly stated to be sacrifice repeatedly throughout the Shatapatha Brahmana (e.g. SB 1.7.4.20, 1.1.4.9, 3.2.1.38, 3.6.3.3, 5.2.3.6, 5.4.5.1, 5.4.5.18, 11.4.1.4, 12.5.4.11, 14.1.1.13, and 11.4.1.4).

Kanda 14, Adhyaya 1, Brahmana 1

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in SB 14.1.1 ('The Pravargya'), the story given is that 'the gods Agni, Indra, Soma, Makha, Vishnu, and the [Visvedevas], except the two Asvins, performed a sacrificial session', which was first attained by Vishnu, hence 'he became the most excellent of the gods'. Upadika ants then agreed with the other gods to gnaw at the bowstring of Vishnu while He rested his head on the Bow, in exchange for the boon to 'find water even in the desert' (as 'all food is water'). The Gharma (hot beverage offered as an oblation)[31] is named after the sound of Vishnu's head hitting the ground (which 'on falling became yonder sun'), and 'inasmuch as he [Vishnu] stretched out (pra-vrig) on the ground, therefrom the Pravargya (took its name)'. The body of Vishnu is encompassed by Indra, who possessed by His glory 'became Makhavat (possessed of makha)'. Vishnu is then divided into three parts, with Agni receiving the first (morning) portion, Indra the second (midday) portion, and the remaining Visvedevas the third portion.[32]

Kurma

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Main article: Kurma

Kurma, the tortoise avatar of Vishnu, is inextricably linked in the Puranas with the legend of the churning of the Ocean of Milk, referred to as the Samudra manthan. The tortoise avatar is also synonymous with Akupara, the 'world-turtle' supporting the Earth, as well as the Saptarishi sage, Kasyapa. Accounts from the Shatapatha Brahmana are stated by Varadpande to be the seed of Kurma.[citation needed]

Eggeling adds that the 'kapalas [cups used in ritual sacrifices] are usually arranged in such a manner as to produce a fancied resemblance to the (upper) shell of the tortoise, which is a symbol of the sky, as the tortoise itself represents the universe... In the same way the term kapala, in the singular, is occasionally applied to the skull, as well as to the upper and the lower case of the tortoise, e.g. Sat Br. VII, 5, 1, 2 [7.5.1.2].'[33]

Kanda 1, Adhyaya 6, Brahmana 2

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Macdonell also notes another instance in the Taittiriya Samhita (2.6.3; relating to the Krishna (Black) YajurVeda), where Prajapati assigns sacrifices for the gods and places the oblation within himself, before Risis arrive at the sacrifice and 'the sacrificial cake (purodasa) is said to become a tortoise'.[35]

Kanda 6, Adhyaya 1, Brahmana 1

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Vak (speech) is female (e.g. SB 1.2.5.15, 1.3.3.8, 3.2.1.19, 3.2.1.22). Used in ritual sacrifices, so is the sacrificial altar (Vedi; SB 3.5.1.33, 3.5.1.35), the spade (abhri; SB 3.5.4.4, 3.6.1.4, 3.7.1.1, 6.3.1.39; see section on Varaha, below), and the firepan (ukha; SB 6.6.2.5). The (generative) principle of gender (i.e. male and female coupling to produce something) is pervasive throughout (as reflected by the Sanskrit language itself).

Kanda 7, Adhyaya 5, Brahmana 1

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Originally a form of Prajapati, the creator-god, the tortoise is thus clearly and directly linked with Vedic ritual sacrifice, the sun, and with Kasyapa as a creator (or progenitor). The tortoise is also stated to represent the three worlds (i.e. the triloka). SB 5.1.3.9–10 states 'Pragapati (the lord of generation) represents productiveness... the male means productiveness'. SB 14.1.1, which relates the story of Vishnu becoming the greatest of the gods at a sacrifice of the gods before being decapitated by His bow, states the head of Vishnu became the sun when it fell.

Matsya

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Main article: Matsya

Matsya, the fish avatar of Vishnu, appears to Manu to warn him of an impending deluge. After being reared by and growing to an enormous size, Matsya then guides Manu's ship to safety at the peak of a mountain, where Manu re-establishes life through the performance of Vedic sacrificial rites (yajna). In Puranic accounts, Matsya also rescues the Vedas taken under the water, after they were stolen from Brahma by the Asura called Hayagriva (not to be confused with Hayagriva, the horse-headed avatar of Vishnu).[40] From the Shatapatha Brahmana:

Aiyangar explains that, in relation to the RigVeda, 'Sacrifice is metaphorically called [a] Ship and as Manu means man, the thinker, [so] the story seems to be a parable of the Ship of Sacrifice being the means for man's crossing the seas of his duritas, [meaning his] sins, and troubles'.[19] SB 13.4.3.12 also mentions King Matsya Sammada, whose 'people are the water-dwellers... both fish and fishermen... it is these he instructs; – 'the Itihasa is the Veda'.'

Narasimha

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Main article: Narasimha

Narasimha destroyed the Asura-King Hiranyakashipu, who after undertaking severe penances, was granted a boon by Brahma that he could not be killed inside or outside any residence, on the ground or in the sky, or by any god, human, animal, or weapon. The man-lion avatar of Vishnu thus put the demon on His lap and killed him with claws. This concept is similar to that found in the Shatapatha brahmana (Sanskrit transliteration for Kanda XII is not available):

By means of the Surâ-liquor Namuki, the Asura, carried off Indra's (source of) strength, the essence of food, the Soma-drink. He (Indra) hasted up to the Asvins and Sarasvatî, crying, 'I have sworn to Namuki, saying, "I will slay thee neither by day nor by night, neither with staff nor with bow, neither with the palm of my hand nor with the fist, neither with the dry nor with the moist!" and yet has he taken these things from me: seek ye to bring me back these things!

— Satapatha Brahmana, translated by Julius Eggeling (1900), Kanda XII, Adhyaya VII, Brahmana III, Verse 1[42]

D.A. Soifer states that 'Brahmana literature yields what must be considered as the prototype of that [Narasimha] myth, the Indra-Namuchi [or Namuki] myth', adding that other academics such as Devasthali concur that although elements of the Namuchi legend are 'scattered throughout Brahmana literature (cf. VS [Vajaseneyi Samhita] 10.34; PB [Pancavimsa Brahmana] 12.6.8, MS [Maitrayani Samhita] IV.34; TB [Taittiriya Brahmana] 1.7.1.6)', the fullest version is in the Shatapatha Brahmana.[30] Indra defeating Namuchi itself originates from the RigVeda (e.g. 10.73):

Vamana

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Main article: Vamana

Vamana, the dwarf avatar of Vishnu, took back the three worlds from the Asura king Bali (grandson of Prahlada, saved from his father, Hiranyakashipu, by the Narasimha avatar) in three steps.

Kanda I, Adhyaya 2, Brahmana 5

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Eggeling notes that in the Shatapatha Brahmana, 'we have here the germ [i.e. origin] of the Dwarf incarnation of Vishnu'.[46] The difference in this account – aside from no mention of Bali – is that instead of gaining the earth by footsteps, it is gained by as much as Vamana can lie upon as a sacrifice. That this legend developed into Vamana taking three steps, as noted by Aiyangar, originates from the three strides of Vishnu covering the three words in the RigVeda (1.22 and 1.154).[19][47][48] Notably, the three steps of Vishnu are mentioned throughout the Shatapatha Brahmana as part of the sacrificial rituals described (e.g. SB 1.9.3.12, 5.4.2.6, and 6.7.4.8).

Kanda 6, Adhyaya 7, Brahmana 4

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SB 6.7.4.8 also explains why the strides of Vishnu are performed in rituals:

Varaha

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Main article: Varaha

Varaha – also referred to as Yajna-Varaha ('sacrificial boar') – is in Puranic literature explicitly stated to be the symbolic embodiment of sacrifice (including the ritual equipment, offerings, oblations, and altars used). Stated in the Nirukta to be synonymous with clouds and rain (sacrifice produces rain, rain feeds crops, and crops feed living beings),[50] Varaha is most commonly associated with the legend of lifting the Earth out of the Cosmic Waters, and in various accounts also battles and defeats the Asura Hiranyaksa to do so.

Kanda 14, Adhyaya 1, Brahmana 2

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The context of this verse is in relation to a Pravargya ritual, where clay/earth is dug up, fashioned or 'spread out' into Mahâvîra pots (symbolising the head of Vishnu), and baked in a fire altar (an explanation of Vishnu's decapitation relating to this ritual is given in SB 14.1.1). S. Ghose states that the 'first direct idea of the boar as an incarnation of Vishnu performing the specific task of rescuing the earth is mentioned in the Shatapatha Brahmana... the nucleus of the story of the god rescuing the earth in the boar-shape is found here'.[29] A.B. Keith states that the boar 'is called Emusa [or 'Emûsha' in the SB] from its epithet emusa, [meaning] fierce, in the RigVeda'.[53] However, as this name occurs only once in the RigVeda, the ascribed meaning cannot be verified:

10 All these things Viṣṇu brought, the Lord of ample stride whom thou hadst sent-
A hundred buffaloes, a brew of rice and milk: and Indra, slew the ravening [emuṣam] boar [varaha].

— Rig Veda (translated by R.T.H. Griffith, 1896), Book 8, Hymn 66, Verse 10[54]

Kanda 5, Adhyaya 4, Brahmana 3

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The form of a boar was produced from a sacrificial oblation of the gods, and boars share the essence of cattle (which symbolise prosperity and sacrifice in SB 3.1.4.14, and productiveness in 5.2.5.8). Eggeling notes that in this ceremony, the King wears boar-boots to engage in a mock-battle with a Raganya (a Kshatriya noble or royal), stated to be 'Varuna's consecration; and the Earth is afraid of him'. This ritual therefore seems to be significant as the mock-battle between the King (symbolising the boar) and the Raganya (symbolising Varuna, RigVedic deity of water) parallels the battle between Varaha with the Asura Hiranyaksa in various Puranic accounts of the Earth being saved and lifted out of the waters.

Manuscripts and Translations

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All English translations of the Madhyandina School recension are by Julius Eggeling in five volumes. The English translation of the Kanva School recension by W.E. Caland in 3 volumes has not been found or listed; another English translation by the Indira Gandhi National Centre for the Arts (IGNCA) in at least seven volumes has been listed (only the first five volumes can be previewed).

Sanskrit Sanskrit-English Transliteration English
Madhyandina archive.org: Volume 1, Volume 2, Volume 3, Volume 4, Volume 5, Volume 6, Volume 7 gretil.sub.uni-goettingen.de: Kanda 1, Kanda 2, Kanda 3, Kanda 4, Kanda 5, Kanda 6, Kanda 7, Kanda 8, Kanda 9, Kanda 10, Kanda 11, Kanda 12 (not available), Kanda 13, Kanda 14 (unknown author; e-texts; all Sanskrit e-texts are here). archive.org: Volume 1, Volume 2, Volume 3, Volume 4, Volume 5 (Part of the Sacred Books of the East; translated by Julius Eggeling)
vedicheritage.gov.in: Volume 1, Volume 2 Sacred-Texts.com: Volumes 1–5 (Hypertext version of the same the Sacred Books of the East version, translated by Julius Eggeling)
Wisdomlib.org: Kandas 1–14 (E-text version of the translation by Julius Eggeling, complete with introduction, footnotes, and corrections)
Kanva vedicheritage.gov.in: Kandas 1–16 (Audio) gretil.sub.uni-goettingen.de: Adhyayas 1–6 (and Mula text, extracted from commented version) Google Books: Volume 1, Volume 2, Volume 3, Volume 4, Volume 5; No previews: Volume 6, Volume 7
archive.org: Brihadaranyaka Upanishad (Khanda 17; Swami Madhavananda)

See also

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Footnotes

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  1. ^ Not to be confused as spherical Earth
  2. ^ Not to be confused as spherical Earth

References

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  1. ^ "Sanskrit Dictionary for Spoken Sanskrit: 'Shatapatha'". spokensanskrit.org. Retrieved 2019-12-31.
  2. ^ a b Dowson, John (1888). A classical dictionary of Hindu mythology and religion, geography, history, and literature. Robarts – University of Toronto. London : Trübner. pp. 34-35, 286 (Shatapatha Brahmana).
  3. ^ "Sanskrit Dictionary for Spoken Sanskrit: 'Brahmana'". spokensanskrit.org. Retrieved 2019-12-31.
  4. ^ "Monier-Williams Sanskrit-English Dictionary – b (brahmana)". faculty.washington.edu. Retrieved 2019-12-31.
  5. ^ "Sanskrit Dictionary for Spoken Sanskrit: 'Shatapatha'". spokensanskrit.org. Retrieved 2019-12-31.
  6. ^ "Sanskrit Dictionary for Spoken Sanskrit: 'Kanda'". spokensanskrit.org. Retrieved 2020-01-01.
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  8. ^ Keith, Aitareya Āraṇyaka, p. 38 (Introduction): "by common consent, the Shatapatha is one of the youngest of the great Brāhmaṇas"; footnotes: "Cf. Macdonell, Sanskrit Literature, pp. 203, 217. The Jaiminiya may be younger, cf. its use of ādi, Whitney, P.A.O.S, May 1883, p.xii."
  9. ^ "Early Indian history: Linguistic and textual parametres." in The Indo-Aryans of Ancient South Asia, edited by G. Erdosy (1995), p. 136
  10. ^ Jan N. Bremmer (2007). The Strange World of Human Sacrifice. Peeters Publishers. pp. 158–. ISBN 978-90-429-1843-6. Retrieved 15 December 2012.
  11. ^ The Shatapatha Brahmana. Sacred Books of the East, Vols. 12, 26, 24, 37, 47, translated by Julius Eggeling [published between 1882 and 1900]
  12. ^ Witzel, Michael (2001), "Autochthonous Aryans? The Evidence from Old Indian and Iranian Texts" (PDF), Electronic Journal of Vedic Studies, 7 (3): 25–26, 64–65, 70–72, archived from the original (PDF) on 2013-05-23
  13. ^ a b c d "Śatapatha-Brahmana 1".
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  15. ^ a b c Arts, Indira Gandhi National Centre for the (1994). काण्वशतपथब्राह्मणम्. Motilal Banarsidass Publ. pp. xix–xx. ISBN 978-81-208-1127-0.
  16. ^ "Brhadaranyaka-Upanisad, with Samkara's commentary". gretil.sub.uni-goettingen.de. Retrieved 2020-01-06.
  17. ^ Madhavananda, Swami Tr (1934). The Brihadaranyaka Upanishad. pp. xviii.
  18. ^ Madhavananda, Swami Tr (1934). The Brihadaranyaka Upanishad. pp. vii.
  19. ^ a b c d Narayan Aiyangar (1901). Essays On Indo Aryan Mythology. pp. 120-124, 133, 183–193, 211, 272.
  20. ^ a b Roy, Janmajit (2002). Theory of Avatāra and Divinity of Chaitanya. Atlantic Publishers & Dist. pp. 86, 79, 92, 97, 102. ISBN 978-81-269-0169-2.
  21. ^ a b Macdonell, Arthur Anthony (1897). Vedic mythology. Princeton Theological Seminary Library. Strassburg : Karl J. Trübner. pp. 9, 40–41.
  22. ^ "Sanskrit Dictionary for Spoken Sanskrit: 'parimandala'". spokensanskrit.org. Retrieved 2019-12-30.
  23. ^ A study of the Bhagavata Purana; or, Esoteric Hinduism. University of California Libraries. Benares : Printed by Freeman & co., ltd. 1901. pp. 174.{{cite book}}: CS1 maint: others (link)
  24. ^ "4: Mathematics in the service of religion: I. Vedas and Vedangas". mathshistory.st-andrews.ac.uk. Retrieved 2019-12-30.
  25. ^ Knipe, David M. (2015-04-01). Vedic Voices: Intimate Narratives of a Living Andhra Tradition. Oxford University Press. pp. 6.10.2 Aruna-Ketuka (page numbers not listed). ISBN 978-0-19-026673-8.
  26. ^ Staal, Frits (2008). Discovering the Vedas: Origins, Mantras, Rituals, Insights. Penguin Books India. pp. 267–268. ISBN 978-0-14-309986-4.
  27. ^ Arthur Anthony Macdonell (1912). Vedic Index Of Names And Subjects Vol.ii. pp. 121, 178, 245.
  28. ^ W.j. Wilkins (1913). Hindu Mythology Vedic And Puranic. pp. 134, 144–45, 158.
  29. ^ a b Ghose, Sanujit (2004). Legend of Ram: Antiquity to Janmabhumi Debate. Bibliophile South Asia. p. 187. ISBN 978-81-85002-33-0.
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