Videha in Vedic and Upanishadic textual worlds

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textual worlds Sources, recensions, and the limits of a textual chronology Chapter 5 rests principally on two related but differently transmitted Vedic corpora: the Satapatha Brahmana of the White Yajurveda and the Brihadaranyaka Upanishad that forms the concluding portion of the Satapatha in both its Madhyandina and Kanva recensions. Julius Eggeling's nineteenth-century translation follows the Madhyandina school. Patrick Olivelle's modern annotated edition of the early Upanishads follows the Kanva recension for the Brihadaranyaka while recording important Madhyandina variants and providing a concordance between the two arrangements (Eggeling 1882; Olivelle 1998). This textual plurality is historically significant. It warns against treating a single printed sequence as a verbatim transcript of one event or one court archive. The absolute dating of the relevant layers remains debated. Linguistic stratification, school geography, intertextual relations, and comparison with archaeological and political change can establish relative sequences more securely than exact calendar years. Terms such as 'later Vedic' and 'early Upanishadic' are therefore used here as broad scholarly periods. Where a precise date would depend on a contested reconstruction, the prose states the uncertainty instead of converting a relative chronology into a false regnal year (Witzel 1997; Olivelle 1998). Videgha Mathava and the east Satapatha Brahmana 1.4.1 narrates an eastward movement in which Videgha Mathava and the priest Gotama Rahugana follow Agni Vaisvanara from the region of the Sarasvati toward the Sadanira. The narrative explains how the sacrificial fire 'tastes' or burns through lands and rivers until it reaches a river it does not cross. The text later associates the Sadanira with a boundary between Kosala and Videha. Historians have long recognized the 69 passage as important evidence for the eastward extension of Brahmanical ritual geography. Its value is greatest when it is read as a ritual-political representation of incorporation, not as an eyewitness migration diary with a secure year-by-year route (Eggeling 1882; Witzel 1997). The name Videgha in this passage is related to Videha in later textual geography, but the narrative does not authorize a simple map from the Sarasvati to a modern district boundary. The story connects king, priest, fire, land, river, and ritual su