OR SACRED WRITINGS OF THE HINDUS. 387 



of which is entitled Caufhumi, as above-men- 

 tioned, and comprehends six distinct schools. 

 Tliat of the Talavacaras^ likewise, is extant, at 

 least, in part : as will be shown in speaking of the 

 Upanishads. 



The Afharva-v^da was taught by Sumantu, to 

 his pupil Caband'ha, who divided it between 

 De'vadars'a and Pat'hya. The first of these 

 has given name to the S'ac'ha^ entitled DSvadarsi ; 

 as Pippala'da, the last of his four disciples, has, 

 to the S'dc'hd of the Paippaladis. Another branch 

 of the Afharva7ia derives its appellation from 

 Saunaca, the third of Pat'hya's pupils. The 

 rest are of less note. 



Such is the brief history of the Veda, deducible 

 from the authorities before cited. But those nu- 

 merous S'dc'hds did not differ so widely from each 

 other, as might be inferred from the mention of 

 an equal i^wmhtx o^ Sanhit as, or distinct collections 

 of texts. In general, the various schools of the 

 same VMa seem to have used the same assemblage 

 of prayers; they differed more in their copies of 

 the precepts or Brdhmarias ; and some received, 

 into their canon of scripture, portions which do 

 not appear to have been acknowledged by others. 

 Yet the chief difference seems always to have been 

 the use of particular rituals taught" in aphorisms 

 (Siitras) adopted by each school ; and these do not 

 constitute a portion of the Veda ; but, like grammar 

 and astronomy, are placed among its appendages. 



It may be here proper to remark, that each 

 Veda consists of two parts, denominated the Man- 

 tras and the Brdhmarias ; or prayers and precepts. 

 The complete collection of the hymns, prayers, 

 and invocations, belonging to one Vkda, is entitled 



Cc 2 



