Sakhas of the Yajurveda in the Puranas

Sakhas of the Yajurveda in the Puranas [yajurvedasya puranesu nirdistah sakhah] / By Dr. Ganga Sagar Rai, M.A., Ph.D.,; Research Assistant, Purana Department, Fort Ramnagar / 6-17

[ nibandhe'smin prayena puranoktanam suklayajurvedasakhanam vimarsah krtah | yajurvedasya sakhasamkhyavisaye matanyanekanyupalabhyante | tesam samyak vivecanamatra prastutam | puranesu samupalabdhanam anyagramthesu capi nirdistanam kanvamadhyandinadinam pramukhanam sakhanam varnanam anyasamapi yatra tatra nirdistanam baudheyavasvadisakhanam varnanam prastutam | kasancid anyasamapi sakhanam nirdeso'tra krtah vartate | ] The Yajurveda is a collection of 'Mantras' meant for the sacrificial purposes. The word Yajus is defined by some as a mantra in verse having indefinite number of syllables. Others hold that Yajus is what is composed in prose. Others define it negatively and say that Yajus is that which is not RK and Saman. Hence it may be said that the Yajurveda is a mixture of prose-formulae and verses generally meant for sacrifice. The Yajurveda is a ritual literature and hence variations in it are more natural than in the other Vedas. Today we actually possess, not only in tradition, as in the case of other Samhitas, but in actual form, no less than six complete Samhitas of the Yajurveda. Like the Rgveda, here too, in the case of the sakhas of the Yajurveda authorities differ about the number of the schools of the Yajurveda. The Caranavyuha of Saunaka gives the number of the Yajurvedic schools as 86. On the other hand, the Muktikopanisat mention 109 sakhas of the Yajurveda. 1. aniyataksaravasano yajuh | 2. gadyatmako yajuh | 3. sese yajuh | (Jaiminiya Sutra, 2. 1. 36.) 4. yajurvedasya sadasitirbheda bhavanti | 5. navadhikasatam sakha yajuso marutatmaja | (Part II, P. 31, chaukhamba ed.). (Muktikopanisad.)

Jan., 1965] SAKHAS OF THE YAJURVEDA IN THE PURANAS 7 The Atharvan Caranavyuhat is aware of 24 Sakhas. The Mahabharata narrates hundred and one Sakhas and it is confirmed by Divyavadana and the Mahabhasya. The AhirbudhnyaSamhita is of the same view.10 The Vayu-Purana" gives the same number which is supported by the Brahmanda-Purana." The Kurma-Purana speaks of hundred Sakhas.18 The VisnuPurana differs and according to it the number of the Sakhas of the Yajur-Veda is 42.14 The number 101 however is favoured by most of the authorities and it is confirmed also by the colophons occuring in some MSS of the Kathaka-Samhita. IMPORTANCE OF YAJURVEDA. According to some of the Puranas, the Yajurveda is the earliest Veda and the remaining three Vedas sprang from it.16 The large number of the Sakhas of the Yajurveda indicates the popularity and wide currency of this Veda. In this connection Prof. Weber is right when he remarks, "the Yajurveda to which now we turn, is distinguished above the other Vedas by the great number of different schools which belong to it." *17 6. tatra yajurvedasya caturvimsatirbheda bhavanti | Atharvan Parisista, 49. 7. sat pancasatamastau ca saptatrisatamityuta | yasminsakha yajurvede so'hamadhvaryave smrtah || anti-Parvan, 353.33. 8. itiyam brahmanadhvaryunam sakha | ekavimsatyadhvaryavo bhutva ekottaram satadha bhinnam | Avadana, XXXIII, (Cowel & Neil's ed.). 9. ekasatamadhvaryusakhah | Mahabhasya. XII. 9. Vayu-P., 61.26. 10. satam caika ca sakhah syuyamjusamekavatmanam || 11. ityete vajinah prokta dasa panca ca samsmrtah | satamekadhikam krtsnam yajusam vai vikalpakah || 12. satamekadhikam jneyam yajusam ye vikalpakah || 13. sakhanam tu satenaiva yajurvedamathakarot || KUrma-P., I, 52.19 Brahmanda-P., I. 35.30 14. Visnu Purana, II 1. 5. 1 ; III. 5. 29. 15. ityekottarasatasakha'dhvaryu prabhedabhinne srimadyajurvede 16. eka asidyajurvedastam caturdha vyakalpayat | caturhotra mabhuttasmimstena yajnamathakarot || " Quoted from KathakaSamkalana, Intro. p. 3. Visnu Purana, III. 4. 11 ; Br. P., 1. 34. 17 ; Vayu - P. 60.17, Kurma - Purana, I. 52.16, Indian Lit., P. 35 17. Weber, Lecturers on the History of

8 puranam -- PURANA [Vol. VII., No. 1 The Yajurveda is divided into two divisions-the White or Sukla Yajurveda and the Black or Krsna Yajurveda. The number of the Sakhas of the Sukla Yajurveda is less than that of the Krsna. For the sake of convenience we take first the Sakhas of the Sukla Yajurveda. (A) Sakhas of the Sukla Yajurveda. "The Chief difference between the Samhitas of the 'Black' and the 'White' Yajurveda lies in the fact that the Vajasaneyi Samhita contains only the Mantras, i. e. the prayers and sacrificial formulae which the priest has to utter, while the Samhitas of the Balck Yajurveda, besides the Mantras, contain a presentation of the sacrificial rites belonging to them as well as discussions on the same".18 This Veda was taught to Yajnavalkya by Surya or God Sun. According to the Puranas, Yajnavalkya was a student of Vaisampayana. Once Vaisampayana was charged of killing a Brahmana (brahmahatya). He said to his students to perform Vrata so that he may be free from this sin. Yajnavalkya out of reverence to his teacher, seeing his friends unable to perform such Vrata requested his teacher to entrust this duty only on his shoulders. In this connection he also expressed the incapacity of his other friends to perform such Vrata. Hearing this from Yajnavalkya, Vaisampayana was enraged. He asked Yajnavalkya to return to him all the Vidyas taught by him. Yajnavalkya vomitted all the Yajuss taught by Vaisampayana and then prayed to Lord Surya for new ones. God Surya, pleased by his prayers taught him new Yajuss, the White Yajurveda.19 The White or Sukla Yajurveda has another designation as the 'Vajasaneyi Samhita'. According to Sayana 'vaja' means 'grain' (anna). The Rsi who was liberal in grains was called Vajasani. The son of the sage Vajasani is Vajasaneya. He is 18. Winternitz., A History of Indian Lit., Vol. I., Part I., P. 149. 19. Visnu-P., III. 5.2-26; Vayu-P., 61. 12-22; Bhag. XII. 626. -74; Brahmanda, I. 35. 18-26.

Jan., 1965] SAKHAS OF THE YAJURVEDA IN THE PURANAS 9 also called Yajnavalkya. According to the Visnu Purana God Sun, while teaching the White Yajurveda to Yajnavalkya, took the form of a horse, so all those who learnt this Veda were called Vajins." On the contrary, the Vayu-Purana narrates that Yajnavalkya himself took form of a horse and learnt the Yajurveda from the Sun.22 Thus, Yajnavalkya is the first propagator of this Veda. According to the Puranas he was a pupil of Vaisampayana and the son of Brahmarata. In the Mahabharata, Vaisampayana is said to be the Matula (maternal uncle) of Yajnavalkya. Yajnavalkya acted as an adhvaryu-priest in the Rajasuya-sacrifice of Yudhisthira. He was present in the court of Yudhisthira.25 He taught sacred knowledge to king Janaka, the Vaideha."6 In the Puranas he is said to be the pupil of Hiranyanabha." In the Visnu-Purana the name of Yajnavalkya's father is mentioned as Brahmarata.28 But in the Bhag. Purana the name appears as Devarata (Bhag. XII. 6.64). According to the references in the Puranas Yajnavalkya is related to king Janaka of Mithila (Brahmanda II. 32.3 & 16; 34.27. 45-68). The Mahabharata also confirms this view. The 20. vaja iti annasya namadheyam | 'anna ' vai vajah ' iti sruteh | vajasya sanirdanam yasya maharserasti so'yam vajasanih | tasya putro vajasaneyastasya yajnavalkya iti Sayana's Intro, to Kanva-Bhasya) 21. yajumsi yairadhitani tani vipraidvijottama | 22. vajinaste samakhyatah suryo'pyasvo'bhudyatah | (Visnu-P., III. 5. 28) (Vayu 61.21; Brahmanda, I. 35.25) Pargiter thinks the version of Vayu and Brahmanda Puranas is correct. He says "...and that the name Vajin arose because he was asva-rupa...but Vajin was misunderstood as a 'horse', and so he is styled Asvarupa (p. 323-324). Vis. misunderstanding, makes the Sun appear asva-rupa. Bhag. copied, (P. 324 footnote 1.-Ancient Indian Historical Traditions). 23. Santiparvan 323.15. 25. Ibid. 4.12. 24. Sabhaparvan, 33.35 26. Santi-Parvan, chs. 310-318. 27. Bhag. IX. 12. 3-5; Visnu 4.4.107. 28. Visnu-Purana, 3.5.2. 2

10 puranam - PURANA [Vol. VII., No. 1 same is repeated in the Mahavira-carita of Bhavabhuti. The Brhadaranyaka-Upanisad (chs. III & IV) refers to the presence of Yajnavalkya in the sacrifice of Janaka. The dispute between Yajnavalkya and Sakalya at the sacrifice of Janaka is variously narrated in the Puranas (Br. II. 34. 32-67; Vayu, Ch. 60). In the Yogi-Yajnavalkya (III) and Yajnavalkya-Smrti (I-2) he is said to be staying in Mithila (Mithilastha). On the other hand, in the Skanda-Purana he is associated with Saurastra. ' As mentioned, according to the Mahabharata he was present in the court and sacrifice of king Yudhisthira. Thus we may surmise that the major part of his life was connected with northern India. He may have also visited or temporarily resided in other parts of the country. This is also confirmed by the wide currency of this Veda in Northern India. According to Pargiter the Vajasaneya school was established in or by the time of Janamejaya III.30 29 Sakhas of the Sukla Yajurveda-The Sukla Yajurveda is said to have 15 Sakhas. But unfortunately the texts about the names of these Sakhas vary. Thus the Brahmanda-Purana mentions the following schools of this Veda :- yajnavalkyasya sisyaste kanvo baudheya eva ca | madhyandinastu sapatyo vaidheyascaddhabauddhakau | tapaniyasca vatsasca tatha jabalakevalau || avati ca tatha pundro vainoyah saparasarah | ityete vajinah proktah dasa panca ca sattamah || (I. 35. 28-29.) In the Vayu-Purana the names are as follows:-- yajnavalkyasya sisyaste kavabaudheyasalinah | madhyandinasca sapeyi vidagdhasvapya uddalah | tamrayanasca vatsyasca tatha galavasaisiri | atavi ca tatha parni virani saparayanah | ityete vajinah prokta dasa panca ca samsmrtah || (Vayu,61.24-6.) 29. Skanda-Purana, Nagara-Khanda 174,55. 30. Janamejaya III was the son of Pariksita (Pargiter P. 328,324.)

Jan., 1965] SAKHAS OF THE YAJURVEDA IN THE PURANAS 11 The Visnu-Purana, after narrating the quarrel between Yajnavalkya and Vaisampayana, says: sakhabhedastu tesam vai dasa panca ca vajinam | kanvadyah sumahabhaga yajnavalkyah prakirtitah || III. 5.29. In the Srimadbhagavata, the Story of origin of the schools of the White Yajurveda is told and it puts its Sakhas as follows: yajurbhirakarocchakha dasapanca satairvibhuh || jagrhurvajasanyasta kanvamadhyandinadayah || XII. 6.74 In the Caranavyuha of Saunaka the following 15 Sakhas are mentioned :- jabala bauddhayanah kanva madhyandineyah sapheyastapaniyah kapola paundaravatsa avatikah paramavatikah parasara vaineya vaidheya addha baudheyasceti | to P. 32 In the Atharvan Caranavyuha, Sayana's Introduction the Kanvabhasya, Pratijna-Parisista and AryavidyaSudhakara also these name are noted with some variations. These differences are due to the fact that the writers of these texts were not directly concerned with the tradition of these Sakhas and in some cases it is possible that due to scribal mistakes these discripencies occurred. When such discrepancies occur in the texts it is not easy to settle the correct names of these Sakhas. Pt. Bhagavad-datta gives the following fifteen names of the Sakhas of the white Yajurveda as generally acceptable :Jabala, Baudheya, Kanva, Madhyandina, Sapeyi, Tapaniya, Kapola, Paundra-Vatsa, Avatika, Paramavatika, Parasara, Vaineya, Vaidheya, Katyayana and Vaijavapa.31 Now a brief description of these Sakhas is given here :- (1) The Jabala Sakha :-In the Chandogya-up. the story of a Jabala is narrated in detail. There he is regarded as the 31. Vaidika Vanmaya ka Itihasa, p. 266.

12 puranam - PURANA [Vol. VII., No. 1 student of Haridrumata Gautama.32 In the Brhadaranyaka³³ a Jabalayan is said to be the pupil of Madhyandinayana. According to the Mahabharata a Jabala was one of the Brahmavadin-sons of Visvamitra.34 The Matsya-Purana mentions a Jabala.35 A Jabali Rsi is mentioned in the Vamana-Purana. This Rsi is regarded here as son of Rsi Rtadhvaja. Panini's acquaintance with this sakha may be inferred from his mention of this name. No Samhita or Brahmana of this Sakha is available. Only a Jabalopanisad is available, but it is uncertain whether it originally belonged to the Y. V. or Atharvaveda. A Jabala-Darsanopanisad belongs to the Samaveda. In the epics Jabala is a gotra name. 89 (2) The Baudheya Sakha :-The other variations of this name are Baudhayana, Gaudheya, Gaudhayana and Audheya. Nothing of this Sakha has come down to us. 39a No reference to this name is traced. In the Mahabharata a Bodhi Pingala appears as Adhvaryu-priest of King Janamejaya." But it is uncertain whether he is identical with the founder of this Sakha. (3) The Kanva Sakha :-This Sakha has preserved both its Samhita and the Brahmana. It is one of the pronounced schools of the White Yajurveda. According to the Maharnava, the Kanva-Sakha is first among the schools of the White Yajurveda." In the Visnu and the Bhagavata Puranas also it is referred to as the first Sakha. It is very difficult to identify Kanva, the founder of this Sakha among the various Kanvas of the 42 32. Chandogya up., IV. 4. 15. 33, Brhadaranyaka-up., IV. 6. 34. Anusasana-parva, 4. 55. 35. Matsya-P., 198. 4. 36. Vamana-P., 63. 38 ff. 37. Panini, VI. 3. 38. 38. Kalyana (Upanisadanka), p. 709. 43 39. Pargiter, Ancient Indian Historical Tradition p. 237. 39a. Max Muller, History of Ancient Sanskrit Literature, p. 191. 40. Adiparva, 53. 6. 41. rsina yajnavalkyena sarvadesesu vistrta | vajasaneyavedasya prathama kanvasamjnaka | 42. kanvadyassumahabhaga yajnavalkyapravartitah || Visnu, III. 5. 29 ed. 43. jagrhurvajasanyasta kanvamadhyandinadayah || Bhag., XII. 6. 74 ed.

Jan., 1965] SAKHAS OF THE YAJURVEDA IN THE PURANAS 13 44 Puranas. In some places he is said to be a son of Apratiratha and father of Medhatithia; Sakuntala was brought up in his Asrama. He is also said to be a sage and contemporary of Krsna with whom he went to Mithila. He was invited by king Yudhisthira to his Rajasuya. He left Dvara ka for Pindaraka.45 In other Puranas he is called an Angirasa and Mantrakrt. Here his studentship of Yajnavalkya is confirmed.46 At some places he is said to be the son of Ajamidha." According to the Puranas the members of the family of the Brahmanas originated from Kanva were called Kanvayanas. 48 According to the Mahabharata Kanva was a brahmana of Kasyapa-gotra. His hermitage was on the bank of river Malini.49 He brought up Sakuntala and married her to Dusyanta.50 From these references it may be concluded that Kanva was a famous personality of his age. Panini is also acquainted with Kanva.51 The Samhita and the Brahmana of the Kanvas are now available. The Kanva-Samhita contains 40 Adhyayas, 328 Anuvakas and 2086 verses.". The Madhyandina-Samhita contains 1975 verses. Thus, the Kanva Samhita has 111 verses more than the Madhyandina-Samhita. The Brahmana of the Kanvas as well as of the Madhyandinas is called the 'Satapatha-Brahmana'. But there is some minor differences between the two Brahmanas. In the Kanva-Satapatha, there are 17 Kandas, 104 Adhyayas and 6806 Kandikas. The subject-matter of both the Brahmanas is same but the order is different." The Kalpasutra of Katyayana 43a. For detail, see Pargiter, Ancient Indian Historical Tradition pp. 225-226. 44. Bh g. 1X. 20. 6-12. 18; Visnu. 4. 19. 5-6. 45. Bhag. X. 86. 18; XI. 1. 12; X. 74. 7. 46. Brahmanda-P. 35. 28; Vayu, 61. 24. 47. Matsya, 49. 46. 48. Visnu. IV. 19. 7. 49. I. 70 21-28. 50. Ibid, I. 73, 74, 51. Panini, IV. 2. III. 52. For details see Kanva-Samhita, Ed. by Satavalekar, Aundha, 1943. 53. For details see Kanva-Satapatha, Ed. by Dr. W. Caland, Introduction.

14 puranam - PURANA [Vol. VII., No. 1 is prescribed for the followers of these Sakhas. According to Mahadeva, the commentator of the Hiranaya-kesi-sutra, Katyayana-sutra was prescribed for both the schools.54 The school of the Kanvas was especially related to Pancaratra-Agama. In the Jayakhya-Samhita (a text of the Pancaratrins) the five main followers of the Pancaratra are said to be the followers of the Kanva-sakha. From this statement a relation between the two is clear.66 (4) The Madhyandina Sakha:-The Samhita and the Brahmana of this Veda are now in wide currency. At the present, the followers of this Sakha are found in almost every part of Northern India. The name of this Sakha as usual is derived from the Rsi Madhyandina. No personal account of this Rsi is found in the Puranas. Only he is said as the pupil of Yajnavalkya. Panini has referred to this name."7 In the Samhita of the Madhyandinas, there are 40 Adhyayas, 303 Anuvakas and 1975 verses. The Brahmana of the Sakha is called the Madhyandina-Satapatha. It has 14 Kandas, 100 Adhyayas, 64 Prapathakas, 438 Brahmanas and 7624 Kandikas. The rules laid down by Katyayana Sutra are observed in the Sakha of the Madhyandinas. Pargiter has placed the founder of this Sakha in the time of Asvamedhadatta.58 (5) The Sapeyi Sakha :-Other variations of this name are Sapeya, Sapiyas and Sapheyas. Panini was aware of this name. In the commentary on the Katyayana-Pratisakhya the name of Sabiya Sakha is twice referred to.60 It is probable that the Sabiya-Sakha of the commentator is the Sapiya-Sakha. Nothing of this Sakha is known. The Puranas are silent about this Rsi. 54. asvalayaniyam katyayaniyam ca sutram bhinnadhyayanayordvayordvayoh sakhayorekameva, - Mahadeva's Com. on Hiranyakesin Sutra, beginning. 55. ime ca panca gotrastha mukhyah kanvimupasritah | pancaratratantriyam sarve'sminmama f--gayakhya Samhita, I. 116. 56. Cf. B. D. Upadhyaya, 'Bhagavata-Sampradaya' pp. 112-113. 57. prsadamsa bhallakiya rathantara madhyandina | Ustadigana. 58. Ancient Indian Historical Tradition, p. 331. 59. saunaka vajasaneya sarngarava sapeya - Saunakadi-Gana 60. Ananta Bhatta's com. on Katyayana-Pr. 3. 43; 3. 47.

Jan., 1965] SAKHAS OF THE YAJURVEDA IN THE PURANAS 15 (6) The Tapaniya Sakha: This Sakha also, like many others, exists only in references. No literature of this Sakha is preserved. The other variations of this name are Tapayaniya, Tapayana and Sthapaniya. (7) The Kapola Sakha :-This Sakha has been totally lost. Even references to this school are not found. The variations of this name are Kevala, Kapola and Kalapa. (8) The Paundravatsa Sakha :-The two other variations of this name are Vatsa and Vatsya. According to the Mahabharata, Paundra is the name of a country which was captured by Krsna.61 It may be probable that Vatsa, being the resident of Paundra country was called Paundravatsa. In the Tandya-Mahabrahmana a quarrel between Vatsa ond Medhatithi is narrated.62 Here both Vatsa and Medhatithi are called Kanvas. In the Mahabharata a Vatsa is said to be present in the sacrifice of Janamejaya. In the Katyayana Srauta Sutra a Vatsa is mentioned. No literature of this Sakha is known. (9) The Avati Sakha :-This Sakha is also called as Avatika. The name Atavi occuring in the Vayu-Purana and Brahmanda Purana a is variation of Avati. No literature of this Sakha is available. Panini seems aware of this school. He has mentioned the name of Avati. 63 (10) The Paramavatika Sakha :-From the name of this Sakha it appears that it was closely related to Avati or Avati ka Sakha and the difference between the two was minor. The version of the Vayu-Purana is Parni. Nothing is known of this Sakha. (11) Parasara-Sakha :-The ancient textual tradition accepts Parasara as the founder of a Sakha of the white Yajurveda. Panini repeatedly mentions him.64 Whether Panini intended to mean this Parasara or some one else is not certain. The Mahabharata and the Puranas variously refer to Parasara. A Parasara 61. Dronaparva, 11. 15. 62. Tandya-Mahabrahmana, 14. 6. 6. 6. Panini, IV. I. 57. 64. See, Gargadi-Gana, and Krsasvadi-Gana.

16 puranam - PURANA [Vol. VII., No. 1 is said to be the father of Veda-vyasa. The Dharma Sutra of Parasara is available. (12) The Vaineya-Sakha :-The other Variations of this name are Vainateya, Virani and Vainoya. Nothing is known about this Sakha. (13) The Vaidheya Sakha :-This Sakha is also completely unknown. (14) The Katyayana-Sakha :-The variant form of this name is Kaunteya, which is a corrupt form of this name. In the Puranic list of the Sakhas of the White Yajurveda this name does not occur. In the Caranavyuhas also this name is absent. According to Max-Muller this Sakha was of later origin. The Srauta and the Grhya Sutras of Katyayana are available. From the existence of the Katyayana Pratisakhya it may be inferred that originally this Sakha had its own Samhita for which the Prati- sakhya was written. Whether the Sutra-writer Katyayana and Katyayana, the grammarian are identical is not known. A Katyayana Rsi is mentioned in the Mahabharata,6 (15) The Vaijavapa Sakha :-Variations of this name are Vaijaka, Vaijapa and Vaijava. A Grhya Sutra of this Sakha is pnblished.66 As all the texts do not give the same names so many names are not included in these 15 above-mentioned names. Some other names mentioned in the Puranas are as follows: (1) Audheya or Addha Sakha :- According to the Brahmanda Purana Addha is a Sakha of the White Yajurveda. The VayuPurana has some different reading and it reads as Vidagdha. Somewhere Udheya is also mentioned as the name of a Sakha. Nothing is known about this Sakha. 65. Sabhaparvan 7. 19. 66. Published in the Fourth All-India Oriental Conference Proceedings, Vol. II. pp. 59-67

3 Jan., 1965] SAKHAS OF THE YAJURVEDA IN THE PURANAS 17 (2) The Uddala Sakha :-The Vayu-Purana refers to an Uddala Sakha. The name may be a variant of Addha or Audheya. Nothing has survived of this Sakha. (3) The Galava Sakha :-According to Sayana and the Vayu Purana a Galava Sakha belongs to the White Yajurveda. No literature of this Sakha is available. In the Puranas we meet with Galava several times. But whether this Galava and the Sakhakara Galava are same is not certain. (4) The Gaudheya Sakha :-In the Samskara-Ganapati this name is mentioned. (5) The Pundra-Sakha:-According to the BrahmandaPurana this Sakha is different from the Vatsa-Sakha. (6) The Sapatya Sakha :-In the Brahmanda Purana this name occurs. This is the list of the Sakhas of the White Yajurveda. As already remarked, it is possible that various names of this list may be the corrupt forms of the other names of the Sakhas of the Yajurveda. But at present we have no definite data to trace their origin.