1. On hearing his words the sages said to Sūta of wide knowledge— “O intelligent Sir, how were the Vedas classified before? Please tell us that.”
Sūta said:
2. O highly intelligent sage, in the Svayambhuva Manvantara, when Dväpara had set in, Brahmā said this to Manu. I shall repeat it.
3. “O dear one, when a Yuga passes away, Brāhmaṇas become deficient in energy and vigour. All of them become enveloped by the defects of the new Yuga.
4. Only very little of the previous glory) remains to be seen. Only a ten-thousandth part of what existed originally at the beginning of Kruta Age remains.
5. Power, splendour, strength and eloquence-everything Vāyu Purāņa perishes. Hence Vedas should be classified, lest there should be utter destruction (of that lore).
6. When the Vedas perish, Yajña perishes. When Yajña perishes, Devas perish. Then everything perishes.
7. The original Vedas consisted of four Pädas and a hundred thousand Mantras. It has increased ten times. The entire Yajña yields all desires”.
8. On being addressed thus, Lord Manu, engaged in the welfare of the worlds said, “So be it”. He divided the Vedas in to four books (compendia).
9. It was at the instance of Brahmā and with a desire for the well-being of the world (that he divided the Veda). It is by the present classification of the Vedas that you have to imagine the (extent etc. of) the Vedas.
10. I shall narrate to you (the classification of the Vedas) in accordance with present Manvantara. It is by adopting the process of inference of what is beyond perception that you understand the classification), excellent ones.
11. In this Yuga, the son of Paraśhara who is glorified as a part of Vişhnu and who is well-known as Dvaipayana, the scorcher (vanquisher) of enemies, was made Vyasa1 (the arranger of the Vedas).
1. Verses 11-23 describe how Krishna Dvaipayana classified the Vedic lore and gave it to his students as follows:
N. of Student Veda assigned
Jaimini Sama Veda
Sumantu AtharvaVeda Vaishampayana Yajur Veda
Paila RugVeda
Lomaharşhana Itihasa & Purana
12-13. Urged by god Brahma, he undertook the work of classifying the Veda. He adopted four disciples for (preservation and continuity of) of the Vedas. (They were) Jaimini, Sumantu, Vaišhampayana, Paila (was the fourth of them) and the fifth Lomaharşhaņa.
14. He formally made the Brāhmaṇa Paila the propounder of the Rugveda and Vaišhampāyana the expounder of the Yajurveda.
15. He accepted Jaimini as the propounder of the Säma Veda. Similarly he took the excellent sage Sumantu as the expounder of the Atharva Veda.
16. The saintly Lord accepted me as the narrator of Itihäsa and Puranas.
17. The Yajurveda was one single compilation. He divided it into four. There were four sacrificial priests. He organised sacrifice through them.
18. He ordained the work of the priest Adhvaryu by means of Yajur Mantras, that of Hotru by Ruk mantras, that of Udgatru by the Saman Mantras and that of Brahma (the presiding priest) by Atharvan Mantras. He established Brahmă in the Yajña by means of the Atharvaņa (Veda).
19. Thereafter, he picked up (selected) Ruk Mantras and compiled the Rug Veda. He ordained the duties of Hotru, the performer of a sacrifice and the benefactor of the world.
20. With the Sämans, (he) arranged Sämaveda and there by evolved Udgātru. By means of Atharva Veda he established rites for kings.
21. He, an expert in the meanings of the Puranas, composed the compendiums of Puranas by compiling narratives, sub-narratives, poems and songs, and the traditional conduct of the ancient races.
22. Whatever remained he included in the Yajurveda and organised it with sacrifice. It is the definite decision of scriptures that Yajurveda is that which enables one to perform sacrifice.
23. He gathered the scattered Yajur Mantras duly, with the collaboration of Rutviks who were the masters of the Vedas. By means of it the horse-sacrifice is performed. It is utilised in it.
24-25. Taking up the Ruk Mantras, Paila divided them into two groups.1 He handed them over to his two disciples, one: section was given to Indrapramati and the other was given to Başhkala. The excellent Brāhmaṇa Başhkali composed four Samhitãs (compendiums) and taught his disciples who were suitable and who served him attentively.
1. Verses 24-31 describe teachers.
Paila
Indrapramati Başhkala
Markandeya 4 Branches each given
to
Satyasravas (1) Bodha
Satyabita (2) Agnimathara
(3) Parāśhara
(4) Yajñavalkya
Ancient Teachers of Rugveda
Satya hita
Satyashri
Shakalya Rathantara Bharadvāja
or
Devamitra (Rathitara in Bd. P.) (Son of Bashkala)
26. He taught the first branch (compilation) to Bodha, the second to Agnimăthara, the third to Parāśhara and the last to Yājñavalkya.
27. The excellent Brāhmaṇa Indrapramati taught the blessed and renowned Märkandeya one of the Samhitās.
28. Märkandeya of great fame, taught his eldest son Satyaśhravas. Satyaśhravas taught to Satyahita.
29. That master (of Vedic Lore) taught his son Satyashri who was truthful, noble-souled and eagerly devoted to truthfulness and piety.
30. Satyashri had three very brilliant disciples. They were highly learned and very anxious to learn scriptures.
31. Shåkalya was the first among them. Another was Rathantara. The third was Bharadvāja, son of Başhkala, The three were the expounders of the branches of that Veda.
32. In the horse-sacrifice of Janaka the Brāhmaṇa Shākalya (also known as) Devamitra, perished as he was too proud of his knowledge.1
1. The story how Shakalya lost his life in his disputation with Yājñavalkya is told in vv. 33-63. The story is based on the legend recorded in Bruhadaranyaka Upa. III. 8.12-26 Our Purāņa does not mention that Gärgi Vachaknavi accepted defeat from Yājnavalkya before Shakalya accepted Yājñavalkya’s challenge. It also does not state that it was Shakalya’s inability to state about “Upanişhadich Puruşha” that cost him head and not about the superiority of Sankhya or Yoga as given in this Purāņa.
The episode throws light on the philosophic disputations in the royal courts of ancient India, though the Purana gives a brief summary of the disputation.
Shāmshapāyana said:
33. How did that sage, too proud of his knowledge, perish? How did the argument arise in the horse-sacrifice of Janaka?
34. Why did the argument arise at all and with whom? Narrate all this in the manner that happened, as far as you know.
On hearing the words of the sages Sūta replied:
Suta said:
35. At the horse-sacrifice of Janaka there was a great congregation of sages. Thousands of sages, desirous of witnessing the sacrifice of the saintly king Janaka, came there from various places.
36. On seeing the Brāhmaṇas assembled there, a desire to know more about them arose in him. “Who is the most excellent Brāhmaṇa among these? How shall I decide it?”. Thinking thus in his mind, he conceived of an intelligent method
37. He collected a thousand cows, more than a thousand gold pieces and gems, slaves and villages. He then announced to the sages: “O excellent and blessed ones, I bow to you all with my head.
38. O excellent Brāhmaṇas, the wealth that is brought here is offered to the most excellent sage among you. It is offer ed as the price of your learning”.
39. On hearing the words of Janaka, those sages, experts in the Vedas, saw and coveted the vast wealth. With full confidence in their knowledge, they began to challenge one another.
40. With their minds hovering round the wealth, one said, “This wealth should be) mine”. Another said, “Tell me. Is this not mine? Why are you in doubt?” Thus as a result of the allurement of wealth, they began to argue with one another.
41-43. There was a great scholar Yājñavalkya, son of Brahmaváha. He was highly brilliant, a great saint. He was born of the very body of Brahma. The most excellent among the knowers of Brahman, he told his disciple clearly, “O, take away this wealth. O dear one, take this home. This is undoubtedly mine. I am the expounder of all the Vedas. None
else is equal to me. If any Brāhmana wishes to challenge me, let him do so without delay”.
44. Thereupon that vast concourse of Brāhmaṇas became agitated like the ocean at the time of dissolution. The cool and calm Yäjñavalkya smilingly told them:
45. “O learned ones, O speakers of truth, do not be angry. Trying to know one another, we shall argue in the proper manner”.
46-47. Then their arguments took various turns. They dis cussed thousands of important topics on the subtle subject of philosophy. The secular, Vedic and spiritual topics were also discussed. All branches of leaning were touched. In the course of argument some cursed and some exhibited their excellent qualities. The kings were excluded from discussion. Thus the Brāhmaṇas continued discussion for the sake of wealth.
48. The sages ranged on one side. Yajñavalkya stood on the other side. Thereafter, all those sages were individually questioned by the intelligent Yājñavalkya. They however failed to reply.
49. After defeating the sages in argument, the sage Yājñavalkya of great splendour, a repository of Brahmanic knowledge, spoke to Shäkalya who had initiated discussion:
50. “O Shakalya, speak out what you have to say. Why are you sitting meditating quietly? Full of sluggishness and false prestige, you are like a pair of bellows inflated by wind”.
51. On being attacked thus Shākalya with his face and eyes red like copper due to anger, spoke to Yājñavalkya harshly in the presence of all sages:
52. “Ignoring (abandoning) us as well as these excellent Brāhmaṇas like blades of grass, you wish to seize all by your self the vast wealth offered for learning.”
Hearing this from Shakalya, Yajñavalkya spoke:
53. “Know that the strength of persons established in Brahman, is their learning and their insight into reality.
54. Desire is connected with wealth. Hence we desire wealth. Brāhmaṇas consider that asking question freely out of desire is the wealth of Brāhmaṇas. Hence we ask questions as we please.
55. This has been the condition laid down by the saintly king Janaka. Hence the wealth is being taken by me”.
On hearing his words, the infuriated Shakalya spoke to Yājñavalkya asking questions as he pleased:
56. “Now tell me the answers to these questions precisely”. Then a great debate ensued between the two experts in Brahman.
57. Shäkalya asked him more than a thousand questions. Yājñavalkya answered those all even as the sages were listening.
58. When Shakalya ceased arguing, Yajñavalkya said, “O Shäkalya, answer a single question of mine, which I willingly put to you. The stake for this argument is a curse. If you are unable to answer you will die”.
59. Urged by him, a question was asked by Yājñavalkya. Unable to understand its answer, Shakalya died immediately.
60. Shakalya died being afflicted by inability to answer the question. Thus there was a great dispute between the sages covetous of wealth and Yajñavalkya.
61-62. Answering hundreds and thousands of questions put by all of them, Yajñavalkya, who had deep penetration into the essence of those questions took the entire wealth. He spread his fame everywhere. He, the sage of controlled senses, left for home along with his disciples and was quite happy.
63. Shakalya (otherwise known as) Devamitra, was a noble, excellent Brāhmaṇa. He was intelligent and excellent among those who know the implications of grammar. He had com posed five Samhitas.
64. He had five disciples, viz. Mudgala, Golaka, Khālīya, Matsya and Shaiśhireya (the fifth one).
65. Shākapūrņa Rathitara expounded (compiled) three Samhitās. This excellent Brāhmaṇa composed Nirukta as his fourth work.
66. He had four disciples, viz. Ketava, Dālaki, Dharmašharman and Devasharman. They were Brähmaņas who observed holy rites.
67. When Shakalya died those present there, incurred the sin of Brahmin-slaughter. Worried thus they approached Brahma.
68. On knowing mentally their situation, Brahmă sent them to Pavana Pura. “All of you go there, your sin will be washed off immediately.
69. After bowing to the twelve suns, the deity Väluka, the eleven Rudras and particularly the son of Vāyu (Hanumān) and after taking a dip in the four holy pools, you will surmount (expunge) tine sin of Brāhmaṇa’s slaughter”.
70. On hearing this, they hastened to that city. They performed holy ablution in accordance with injunctions and visited the deities.
71. They bowed to Uttareśhvara. By the grace of Vädavas they became free from sins and attained the solar region.
72. Ever since that time, that holy centre became a destroyer of sins. This holy city of Väyu had been built by the Wind-god formerly.
73. When Hanumăn, the son of the Wind-god, born of (the womb of) Añjanā, the great god of truthful exploits was born, this holy centre was created by Väyu, the son of god Brahma.
74-75. Here the Shūdras born in the world and dedicated to the Brāhmaṇas were taxed heavily for their livelihood and for the performance of Brahma Yajña. In this manner, the great administration of the Brāhmaṇas took root here. Even a slayer of cow, an ungrateful person, a wine addict or the defiler of one’s preceptor’s bed becomes free from all sins after bowing to Vādaditya.