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See also: Of the Brahmanas that were handed down in the schools of the Bahvṛcas (i.e. 'possessed of many verses'), as the followers of the Rigveda are called, two have come down to us, namely those of the Aitareyins and the Kaushitakins. The and the evidently have for their groundwork the same stock of traditional exegetic matter.

They differ, however, considerably as regards both the arrangement of this matter and their stylistic handling of it, with the exception of the numerous legends common to both, in which the discrepancy is comparatively slight. There is also a certain amount of material peculiar to each of them. Devi sukta, which highlights the goddess tradition of Hinduism is found in Rigveda hymns 10.125. It is cited in and is recited every year during the festival. The Kaushitaka is, upon the whole, far more concise in its style and more systematic in its arrangement features which would lead one to infer that it is probably the more modern work of the two. It consists of 30 chapters ( adhyaya); while the Aitareya has 40, divided into eight books (or pentads, pancaka), of five chapters each. The last 10 adhyayas of the latter work are, however, clearly a later addition though they must have already formed part of it at the time of (c.

5th century BC), if, as seems probable, one of his grammatical sutras, regulating the formation of the names of Brahmanas, consisting of 30 and 40 adhyayas, refers to these two works. In this last portion occurs the well-known legend (also found in the Shankhayana-sutra, but not in the Kaushitaki-brahmana) of, whom his father Ajigarta sells and offers to slay, the recital of which formed part of the inauguration of kings. [ ] While the Aitareya deals almost exclusively with the Soma sacrifice, the Kaushitaka, in its first six chapters, treats of the several kinds of haviryajna, or offerings of rice, milk, ghee, etc., whereupon follows the Soma sacrifice in this way, that chapters 7–10 contain the practical ceremonial and 11–30 the recitations ( shastra) of the hotar. Sayana, in the introduction to his commentary on the work, ascribes the Aitareya to the sage Mahidasa Aitareya (i.e. Son of Itara), also mentioned elsewhere as a philosopher; and it seems likely enough that this person arranged the Brahmana and founded the school of the Aitareyins.

Regarding the authorship of the sister work we have no information, except that the opinion of the sage Kaushitaki is frequently referred to in it as authoritative, and generally in opposition to the Paingya—the Brahmana, it would seem, of a rival school, the Paingins. Probably, therefore, it is just what one of the manuscripts calls it—the Brahmana of Sankhayana (composed) in accordance with the views of Kaushitaki. [ ] Rigveda Aranyakas and Upanishads. See also: and Each of these two Brahmanas is supplemented by a 'forest book',. The Aitareyaranyaka is not a uniform production. It consists of five books ( aranyaka), three of which, the first and the last two, are of a liturgical nature, treating of the ceremony called mahavrata, or great vow. The last of these books, composed in sutra form, is, however, doubtless of later origin, and is, indeed, ascribed by Hindu authorities either to Shaunaka or to Ashvalayana.

The second and third books, on the other hand, are purely speculative, and are also styled the Bahvrca-brahmana-upanishad. Again, the last four chapters of the second book are usually singled out as the, ascribed, like its Brahmana (and the first book), to Mahidasa Aitareya; and the third book is also referred to as the Samhita-upanishad.

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