Yajurveda Shakhas (यजुर्वेदस्य शाखाः)

The Yajurveda is divided into two divisions the Shukla Yajurveda and the Krishna Yajurveda. The number of the shakhas of the Shukla Yajurveda is less than that of the Krishna. For the sake of convenience we take first the Shakhas of the Shukla Yajurveda.

Shakhas of Shukla Yajurveda

The Shukla Yajurveda is said to have 15 Shakhas. But unfortunately the texts about the names of these Shakhas vary.

Thus the Brahmanda-Purana mentions the following schools of this Veda :

याज्ञवल्क्यस्य शिष्यास्ते कण्वो बौधेय एव च ।। मध्यंदिनस्तु सापत्यो वैधेयश्चाद्धबौद्धकौ ।। ३५.२८ ।।

तापनीयश्च वत्साश्च तथा जाबालकेवलौ ।। आवटी च तथा पुंड्रो वैणोयः सपराशरः ।। ३५.२९ ।।

इत्येते वाजिनः प्रोक्ता दशपंच च सत्तमाः ।।

In the Vayu-Purana the names are as follows :

याज्ञवल्क्यस्य शिष्यास्ते कण्ववौधेयशालिनः । मध्यन्दिनश्च शापेयी विदग्धश्चाप्य उद्दलः । ताम्रायणश्च वात्स्यश्च तथा गालवशैशिरी । आटवी च तथा वर्णी वीरणी सपरायणः । इत्येते वाजिनः प्रोक्ता दश पञ्च च संस्मृताः ॥ ६१.२४-२६

The Visnu-Purana, after narrating the quarrel between Yajnavalkya and Vaisampayana, says :

शाखाभेदास्तु तेषां वै दश पञ्च च वाजिनाम् । काण्वाद्यास्तु महाभाग! याज्ञवल्क्या-प्रवर्तिताः ।। २९ ।।

In the Srimadbhagavata, the Story of origin of the schools of the White Yajurveda is told and it puts its Shakhas as follows :

यजुर्भिरकरोच्छाखा दश पञ्च शतैर्विभुः जगृहुर्वाजसन्यस्ताः काण्वमाध्यन्दिनादयः ७४

In the Charanavyuha of Shaunaka the following 15 Shakhas are mentioned :

जाबाला बौधायनाः काण्वा माध्यन्दिनेयाः शाफेयास्तापनीयाः कपोला पौण्डरवत्सा आवटिकाः परमावटिकाः पराशरा वैणेया वैधेया अद्धा बौधेयाश्चेति ।

In the Atharvan Caranavyuha, Sayana's Introduction to the Kanvabhasya, Pratijna-Parisista and Aryavidya-Sudhakara 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 Shakhas 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 Shakhas is given here :

(1) The Jabala Shakha : In the Chandogya-up. the story of a Jabala is narrated in detail. There he is regarded as the student of Haridrumata Gautama." In the Brhadaranyaka83 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 Rshi is mentioned in the Vamana-Purana. This Rshi is regarded here as son of Rshi Rtadhvaja. 36 Panini's acquaintance with this Shakha may be inferred from his mention of this name.37 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.88 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.10 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 Maharnva, 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 the founder of this Sakha among the various Kanvas of the Puranas. In some places he is said to be a son of Apratiratha and father of Medhatithi; Sakuntala was brought up in his Asrama.44 He is also said to be a sage and contemporary of Krishna with whom he went to Mithila. He was invited by king Yudhisthira to his Rajasuya. He left Dvaraka 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.4T 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.52 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-Brahrnana. 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.53 The Kalpasutra of Katyayana is prescribed for the followers of these Shakhas. According; to Mahadeva, the commentator of the Hiranaya-kesi-sutra, Katyayana sutra was prescribed for both the schools. The school of the Kanvas was especially related to Pancharatra Agama. In the Jayakhya Samhita (a text of the Pancharatrins) the five main followers of the Pancharatra are said to be the followers of the Kanva-sakha.5 From this statement a relation between the two is clear.

(4) The Madhyandina Shakha : 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 Rishi Madhyandina. No personal account of this Rshi is found in the Puranas. Only he is said as the pupil of Yajnavalkya. Panini has referred to this name.67 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.158

(5) The Sapeyi Sakha : Other variations of this name are Sapeya, Sapiyas and Sapheyas. Panini was aware of this name.68 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 Rishi.

(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 Krshna. 81 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.82 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 Avatika 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 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. The Srauta and the Gfhya 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 Pratisakhya was written. Whether the Sutra-writer Katyayana and Katyayana, the grammarian are identical is not known. A Katyayana Rshi is mentioned in the Mahabharata.6a

(15) The Vaijavapa Sakha : Variations of this name are Vaijaka, Vaijapa and Vaijava. A Grhya Sutra of this Sakha is

published.6

Other Shakhas

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 Vayu- Purana 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.

(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) Th Gaudheya Shakha : In the Samskara-Ganapati this name is mentioned.

(5) The Pundra Sakha : According to the Brahmanda- Purana 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 Shukla 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.

Shakhas of Krishna Yajurveda

According to the Vayu Purana, the Yajurveda was taught by Vyasa to one of his pupils named Vaishampayana who divided it into 86 shakhas and taught it to his pupils. (Add the shakhavataran story to explain why the original 86 are the branches of Krishna Yajurveda).

So, Vaishampayana is said to be the original propogator of the shakhas of the Krishna Yajurveda. The name Charaka seems to be attributed to Vaishampayana on the basis of his literary activities shifting from place to place. Hence, his students were also known as Charakas and a separate shakha is also attached to this name. However, it is not clear if all the references mention a particular shakha by the name Charaka or all the shakhas of the Krishna Yajurveda are called by the name Charaka. However, according to the Puranas, the whole Krishna Yajurveda was called Taittiriya. Yajnavalkya vomited the Yajus taught by Vaishampayana and all these Yajus were collected by his other pupils. Since at the time of collecting these Yajus, the pupils took the form of the bird Tittiri, they were called as Taittiriyas.

The disciples of Vaishampayana established the schools of Krishna Yajurveda. The Krishna Yajurveda is known to have 86 branches. However, mention of only 43 out of these 86 schools are found in Puranas and other texts. Even amongst these 43, some are known only by name.

The Yajurveda was taught by Vyasa to one of his pupils, named Vaisampayana who divided it into eighty-six shakhas and taught it to his pupils.3 So Vaishampayana is said to be the original propagator of the Sakhas of the KYV. It was he from whom sprang all the sakhas of the KYV. This was the reason why Sabarasvamin regarded him as Sarvasakhadhyayi.

In the Vayu-Purana the following description of the Sakhas of the KYV. is given :

वैशम्पायनगोत्रोऽसौ यजुर्वेदं व्यकल्पयत् । षडशीतिस्तु येनोक्ताः संहिता यजुषां शुभाः ॥

शिष्येभ्यः प्रददौ ताश्च जगृहुस्ते विधानतः । एकस्तत्र परित्यक्तो याज्ञवल्क्यो महातपाः ॥

षडशीतिस्तु तस्यापि संहितानां विकल्पकाः । सर्वेषामेव तेषां वै त्रिधा भेदाः प्रकीर्तिताः ॥

त्रिधा भेदास्तु ते प्रोक्ता भेदेऽस्मिन्नवमे शुभे । उदीच्या मध्यदेशाश्च प्राच्याश्चैव पृथग्विधाः ॥

श्यामायनिरुदीच्यानां प्रधानः सम्बभूव ह । मध्यदेशप्रतिष्ठानामारुणिः प्रथमः स्मृतः ॥

आलम्बिरादिः प्राच्यानां त्रयोदश्यास्तु ते । इत्येते चरकाः प्रोक्ताः संहितावादिनो द्विजाः ॥ ६१.५-१०

The Brahmanda-Purana also says the same thing :

वैशंपायनशिष्योऽसौ यजुर्वेदमकल्पयत् ।। षडशीतिस्तु तेनोक्ताः संहिता यजुषां शुभाः ।। ३५.८ ।।

शिष्येभ्यः प्रददौ ताश्च जगूहुस्ते विधानतः ।। एकस्तत्र परित्यक्तो या५वल्क्यो महातपाः ।। ३५.९ ।।

षडशीतिस्तथा शिष्याः संहितानां विकल्पकाः ।। सर्वेषामेव तेषां वै त्रिधा भेदाः प्रकीर्त्तिताः ।। ३५.१० ।।

त्रिधा भेदास्तु ते वेदभेदेऽस्मिन्नवमे शुभे ।। उदीच्या मध्यदेश्याश्च प्राच्यश्चैव पृथग्विधाः ।। ३५.११ ।।

श्यामायनिरुदीच्यानां प्रधानः संबभूव ह ।। मध्यदेशप्रतिष्ठाता चासुरिः प्रथमः स्मृतः ।। ३५.१२ ।।

आलंबिरादिः प्राच्यानां त्रयोदेश्यादयस्तु ते ।। इत्येते चरकाः प्रोक्ताः संहिता वादिनो द्विजाः ।। ३५.१३ ।।

The Agni-Purana briefly mentions the Sakhas of the KYV

कठी माध्यकठी तथा ॥२७१.००४

मैत्रायणी च संज्ञा च तैत्तिरीयाभिधानिका ।२७१.००५

वैशम्पायनिकेत्याद्याः शाखा यजुषि संस्थिताः ॥२७१.००५

In the Visnu and the Bhag. Pura, the Sakhas of the KYV. are not mentioned. Only reference is made to the Taittiriyas.

यजूंषि तित्तिरा भूत्वा तल्लोलुपतयाऽऽददुः तैत्तिरीया इति यजुः शाखा आसन्सुपेशलाः ६५ यजू ष्यथ विसृष्टानि याज्ञवल्क्येन वै द्रिज । जगृहुस्तित्तिरा भूत्वा तैत्तिरीयास्तु ते ततः ।। १२ ।।

According to the Caranavyuha of Saunaka, among the eighty-six Sakhas of the KYV. twelve are the- sub-divisions of the Carakas, six of the Maitrayamyas, two of the Taittirlyas and five of the Khandikeyas.1 According to the Mahabhashya Vaisampayana had nine pupils. In the Atharvan Caranavyuha fourteen Sakhas are mentioned.8 The list given in the Prapanchahrdaya is obscure and is not corroborated by others.

In the Caranavyuha of Saunaka, Caraka, Maitrayaniya, Taittiriya and the Khandikeya are the major Sakhas of the KYV. Below is given a brief description of the Sakhas.

1. THE CARAKA SAKHA.

As mentioned before Caraka was the name of Vaisampayana who was the first propagator of KYV. But a separate Sakha is also attached to his name. There are various references to the Caraka Sakha. But it is not certain whether all these' references mention a particular Sakha by the name of Caraka- or all the Sakhas of this Veda ,are called by the name Caraka. Uvata, the commentator, in his Sukla Yajurveda-Bhasya (VII. 23 ; XXV, 27) quotes the verses from the Caraka-Samhita. Similarly Katyayana in his Pratisakhya refers to the Sandhi-rules of the Carakas, Sayana has mentioned a Caraka-Brahmana. In Visvarupa's commentary also a Caraka-Brahmana is mentioned. Kashmiri Pandits are followers of the Caraka Sakha.

2. THE AHVARAKA SAKHA.

The Caranavyuha of Saunaka mentions this school as a sub-division of the Carakas. Ahuraka and Hvaraka are the variants of this name. No text of this Sakha is available. Only references to this Sakha are available. Yadavaprakasa has mention this Sakha in his commentary on Pingalasutra (111,15). Durga in his commentary on Nirukta (III. 21) has referred to this Sakha. This name finds mention in Sarasvati Kanthabharana (1.4.189).

3. THE KATHA SAKHA.

The Katha or the Kathaka Sakha is one of the existing schools of the KYV, Patanjaii testifies the wide popularity of this Sakha. He says that the Kathaka literature was read in every villages.2 Panini is also aware of this Sakha. Patanjali says that the Katha literature is very vast.4 In the Ganapatha of Panini the name Katha occurs along with Kalapa and Kauthuma.5

It is presumed that this Sakha, was founded by sage Katha. In the Mahabharata an Adya Katha is mentioned among 16 Rtviks of King Uparicaravasu.6 Katha was present in the court of Yudhisthira.1 He was honoured and given gifts in the Rajasuya of Yudhisthira. 2 He came to see Pramad-vara who had died of snake bite.8 The Kathas and the Kalapas were famous in the time of Ramayana.4 Here they are mentioned as respected by noble men. In the Mahabhasya, Patanjali has mentioned the women of the Kathas.5 The Katha people were popular in ancient times. 7

The Katha literature: The Kathaka Samhita is available. It has five Khandas. The Sthanakas are its subdivisions. The total number of the Sthanakas is 4o, of the anuvacanas 13, of the Anuvakas 843 and of the Mantras 3093. The Kathaka-Brahmana is not available in its entirety. Only fragments of it have been edited and published. The existence of a Kathaka Aranyaka is also argued. It is probable that the Kathas may also have had their parallel Aranyaka which contained kindred matter. The well-known Katha-Upanisad belongs to this Sakha. The Kathaka Grhya-sutra is available. This Grhya-sutra bears different names i.e. Kathaka-Grhya-sutra, Caraka-Grhya-sutra and Laugakshi Grhya-sutra. It seems quite possible that because these names belong to the Caraka-group of the Yajurvedic schools and they have no separate Grhya-sutras, so they called this Grhyasutra by various names. Laugaksi may be a follower of the Katha school and he composed a Grhyasutra for the Kathaka Sakha. It is said that the word Laugaksi is the Kashmirian form of Laukaksi which is mentioned in Kasika and Nyasa. Reference is made to Laukaksi in the Vayu Purana (106.36). The other works of Laugaksi are (1) the Srautasutra of the Kathas, (2) the Grhya Paddhati and (3) the Laugaksi Smrti. According to the Caranavyuha, the Katha Sakha had 4o or 44 Upagranthas. But at present we have no knowledge of these Upagranthas.

The Katha Sakha was prevalent in wide area. The Caranavyuha while referring to the 44 Upagranthas of Kathas, remarks that there is nothing which is not contained in the Katha literature.8 Thus, Katha Sakha has a unique place in the Vedic literature.

4. THE PRACYA KATHA SAKHA

No text of this Sakha is preserved. Most probably this Sakha was a subdivision of the Katha Sakha and it had minor differences with the Kathas. It seems that the followers of this Sakha were the residents of the eastern part of the Katha-region and were therefore called Pracya Kathas.

5. THE KAPISTHALA KATHA SAKHA

Like Pracya Kathas, the Kapisthala Kathas were related to the Kathas. Panini has mentioned Kapisthala and Kapisthala. Like many other Sakhas, the Kapisthala-Katha Sakha derived its name from the Rsi who founded it. Panini has referred to Kapisthala gotra.4 It is probable that this Kapisthala gotra was named after the founder of this Sakha. The currency of this Sakha may be confirmed by the evidence of Durgacarya,5 the commentator of Nirukta, who himself belonged to this Sakha. The Kambistholoi of Megasthenese are identified with Kapisthalas.

The original home of the Kapisthalas is traced by the word Kapisthala itself. According to Dr. Raghuvira it points to Kapisthala, the modern Kaithala, a town near Thanesar. It is situated in the sacred region of Kuruksetra and according to local tradition it was founded by Yudhisthira.1 The antiquity of the place is ascertained on the evidence of Varahamihira who has mentioned it.2 The Kasika, too, is aware of this name.

Only the Samhita of this Sakha is available and even that is not in its complete form. Even the available chapters are not complete. They have numerous gaps here and there. A manuscript of the Grhya-sutra of this Sakha is said to be preserved in Sarasvati Bhavana library of Sanskrit University, Varanasi.

6. THE CARAYANIYA

This Sakha was founded by Carayana. Reference has been made to Kambalacarayaniyas in the Mahabhasya.3 A Carayaniya Siksa is referred to by Kielhorn.4 A Carayaniya Mantradhyaya was published from Lahore by Pt. Bhagavaddatta. According to this Mantradhyaya the Carayaniya Samhita had some differences from the Kathaka Samhita. The Samhita was divided into Anuvakas and Sthanakas.

7. THE VARAYANIYA SAKHA

This Sakha is mentioned in the Caranavyuha. No literature

of this school is preserved.

8. THE VARTANTAVIYA SAKHA

It seems that this Sakha was founded by Varatantu. Panini

has mentioned Varatantu1 along with Tittiri, Ukha, and Khandika, all the founders of the Sakhas of the Krsna Yajurveda. Kalidasa has mentioned a Varatantu as the teacher of Kautsa. Patanjali has also referred to Varatantu.2 His name occurs in the Sraddha-prakarana of Viramitra.8

No literature of this Sakha is available.

9. THE SVETASVATARA SAKHA

The variants of this name are Svetasvetatarah, Svetasvetantarah and Sveta-asvatarah. No information is available about Svetasvatara. Only the Upanisad of this Sakha is available. The Svetasvatara Brahmana is referred to by Visvarupa in his commentary.

10. THE AUPAMANYAVA SAKHA

This Sakha seems to be founded by Upamanyu. Reference has been made to Acarya Upamanyu by Panini.4 This name is also referred to in the Rg-Vedanukramani, Samavedanukramani and Jaiminiya Grhyasutra.5 Yaska mentions Upamanyu as an author of Nitukta. The Brhad-devata also mentions the name of Aupamanyava.6 Here the name occurs along with Yaska. In the Brahmanda7 and the Matsya8 Puranas, Aupamanyavas are mentioned as belonging to Vasistha clan. The Vayu-Purana mentions9 him as a Rtvik in the Yajna of Brahma. An Aupamanyava is mentioned in the Chandogya Upanisad.1 'No literature of this Sakha is available.

11. THE PATANDANIYA SAKHA

This Sakha is regarded as a subdivision of the Carakas. We have no knowledge about Patandi, the founder of this Sakha. No literature of it is preserved.

(12) THE MAITRAYANIYA SAKHA.

The Maitrayaniya Sakha is one of the Subdivisions of the Carakas. Panini has mentioned a Maitrayana. According to the Harivamsa the Maitrayaniya Sakha was founded by Rshi Mitrayu. Saunaka has mentioned this Sakha in his Brhaddevata.4 The Maitrayaniya Samhita is available. A Maitrayaniya Brahmana is noticed in the Baudhayana Srauta Sutra (30.8). A Maitrayani-yopanisad is available. Many Kalpasutras are attached to this Sakha. These Grhya works bear the names of Manava, Varaha and Maitrayaniya. The Manavas and the Varahas are the subdivisions of the Maitrayaniyas.

According to the Maharnava the locality of the Maitrayaniyas was between the Mayura mountain and Gurjaradesha. At present the followers of this shakha reside in Saurashtra and Gujarat. They belong to the Modha caste. Maitrayaniyas exist also in Nashik and Nagpur.

(13) THE MANAVA SAkhA

It is a sub-division of the Maitrayaynias. Perhaps it consisted only of the Sutra literature. Haradatta has clearly said in this commentary on the Hiranyakesi-Sutra that a new Sakha was founded either on a Samhita or a Sutra. In the Matsya-Purana, Manava is regarded as a Pancarseya. The Manava Srauta and Grhya Sutras are published.1 The Grhya Parisista and the Sulba Sutras are also available. Here a question may be asked is there any relation between the Manava Grhyasutra and Manusmrti ? The answer is affirmative.8

(14) THE VARAHA SAKHA

The Varaha Sakha is a Sutra-Sakha. A Varaha Rsi was present in the Court of Yudhisthira. 4 Panini has also mentioned Varaha.5 The Varaha Grhya and Srauta Sutras are available.4 Kumarila has referred to this Sakha in his Tantra-Vartika6. The Parisista and the two Grhya Paddhatis of this Sakha are also available.

(15) DUNDUBHA SAKHA.

It is a subdivision of the Maitrayaniyas. We have no information about Dundubha, the founder of this Sakha. No literature of this Sakha is available.

(16) THE CHAGALEYA SAKHA.

Probably this Sakha was founded by Chagala or Chagaleya. Panini has mentioned to Chagali7. No text of this Sakha has survived.

(17) THE HARIDRAVIYA SAKHA.

This Sakha belongs to the group of the Maitrayaniyas. The word Haridru is mentioned by Panini in Ganapatha (Kisaradih). The Brahmana of this Sakha is mentioned by Sayana1 and Yaska. The Haridraviya Grhya is referred to by Bhavatrata in his commentary on the Kausitaki Grhya (1.20 6. The Khilas and the Upakhila of this Sakha are mentioned in the Brahmanda- Purana (II. 36.75) 3 and the Vayu-Purana (61.65)4. Hence it may be safely presumed that this Sakha possessed a separate Samhita.

Subdivisions of the Haridraviyas : According to the various texts the Haridraviyas branched off into five groups : Haridrava, Asura, Gargya, Sarkaraksya and Agravasiya. But we have no knowledge about the Sakhas other than the first.

(18) THE SYAMAYANA SAKHA

In the Puranic list of the Sakhas of the KYV. Syamayana is regarded as an audicya acarya : श्यामायनिरुदीच्यानां प्रधानः सम्बभूव ह । (Vayu 61.8 ; Bd. L 35.12). According to the Puranas a Syamayani belonged to Kausika gotra and was chief author of the northern recension of the Yajurveda. According to the Mahabharata he belonged to the gotra of Visvamitra.7

No literature of this Sakha is available.

(19) THE SYAMA SAKHA

Mahidasa, the commentator of the Caranavyuha says that some people speak of seven subdivisions of the Maitrayaniyas. They count the Syamasakha as the seventh. It is probable that this Sakha was closely related to the Syamayaniya Sakha. No literature of this Sakha is preserved.

(20) THE TAITTIRIYA SAKHA

This School was founded by Tittiri Rsi. The name of Tittiri is mentioned by Panini1. Patanjali too was acquainted with Tittiri and he has mentioned the shlokas proclaimed by Tittiri. The Matsya-Purana regards him as a Tryarseya3. In the Mahabharata he is mentioned as the elder brother of Vaisampayana4. He was present in the court of Yudhisthira. On these evidences we may easily conclude that this Tittiri was the founder of this Sakha.

According to the Puranas the whole KYV. was called Taittiriya. Yajnavalkya vomited the Yayus-s taught by Vaisampayana and all these Yajus-s ware collected by his other pupils. Since at the time of collecting these Yajus-s, the pupils took form of the bird tittiri, they were called as Taittiriyas. However, this Sakha derives its name from the Rsi in the same way as other Sakhas do. Tittiri was the pupil of Yaska6. Taittiriyas are mentioned in the Ramayana7.

The Maharnava locates the Taittiriyas in the southern part of the country 1. On Epigraphic grounds Prof. L. Renou says that if the Taittiriyas did not originate in south, they were at least spread in that direction8. In this context he refers to Dr. W. Caland according to whom the original seat of the Taittiriyas was the same Kuru-Pancala which is probably the cradle of the whole Adhvaryava tradition3. On these grounds we may conclude that this Sakha originated in Kuru-Pancala country and expanded in the south.

The literature of the Taittiriyas : The Samhita of the Taittiriyas is available and the oldest commentary on it is that of Bhattabhaskara Misra. The Taittiriya Brahmana is the only available Brahmana of the KYV. The last portion (III. 10-12} of this Brahmana is regarded as Kathakabhaga i. e. the Kathaka portion. The Taittiriya Aranyaka has 10 Prapathakas. The Taittiriyopanisad is a part of the Aranyaka. It begins from the seventh Prapathaka and ends with the 9th.

(21) THE AUKHEYA SHAKHA

It is said to be a subdivision of the Taittiriyas. The origin is traced to Ukha or his son Aukheya. Panini was aware of this school and its relation to the KYV. In the Baudhayana Grhyasutra (III.9.6) Ukha is remembered. Perhaps this Sakha was a Sutra Sakha. Its relation to the Vaikhanasa Sakha is clearly shown by Dr. Caland in his introduction to the Vaikhanasa sutra.

22. THE KHANDIKEYA SAKHA.

The school of the Khandikeyas belongs to the Taittiriya group. Panini has mentioned this Sakha. A Khandikeya Brahmana is referred to in the Bhasikasutra (3.26). In the Caranavyuha of Saunaka five subdivisions of the Khandikeyas are mentioned : Apastamba, Baudhayana, Satyasadha, Hiranyakesin and Aukheya or Audheya. Some times the name of Bharadvaja is also included in this list. We have already mentioned the Aukheyas.

23. THE APASTAMBA SAKHA.

Apastamba occupies an important position in the ritual of the KYV, The Sutras of Apastamba and Baudhayana were prescribed for all the Vedas and all the schools whereever and whenever necessary. Krsna Bhatta on the Nirnaya-Sindhu has quoted many verses which prescribe the Apastamba sutra in the absence of one's own Sutra.1 But it is said that these two schools were not so popular in the Vedic age proper.1 In all probability this Sakha always consisted of its Kalpa text. The whole Apastambasutra consists of 30 Prasnas in which 23 are Srauta sutras, 24th Paribhasha 25th and 26th collection of Grhya Verses, 27th Grhya Sutra, 28, 29 Dharmasutra and 30 Sulbasutra.

24. THE BHARADVAJA SAKHA

Only the Grhya Sutra of this Sakha is published and the Srautasutra is available in the MSS. In the Mahabharata Bharadvaja is said to be the father of Dronacarya.3 He is said to be one of the Saptarsis.4 In the Puranas also he is mentioned.

25. THE HIRANYAKESIN SAKHA

The Srauta and the Grhya Sutras of this Sakha are published. These Sutras bear two names, viz. Satyasadha and Hiranyakesin. No other literature of this Sakha is available.

26. THE BAUDHAYANA SAKHA

The Baudhayana Kalpa Sutra is published in its complete form. This sutra is regarded as the oldest sutra of the KYV.1 All these Sutras are written in similar style.

27. THE SATYASADHA SAKHA

As already said, the Hiranyakesin sutras also bear the name of Satyasadha. It is probable that in ancient times both these Sakhas had some minor differences. Nothing is known about the founder of this SakhA.

28. THE ATREYA SAKHA

The name of this Sakha is mentioned in the Taittiriya Pratisakhya. Moreover, reference has been made to this Sakha in many Sutras. No literature of this Sakha is mentioned.8 These Sakhas are given in the Caranavyuha. Other treatises mention some other Sakhas which are not included in the list of the Caranavyuha. Such Sakhas are given below.

29. THE ALAMBI SAKHA.

According to the Puranas Alambi was a student of Vaisampayana and a resident of the Pracyadesha. Panini has mentioned this name in the ganapatha. In the Ganaratnamahodadhi Alambi is regarded as a son of Alamba.6 According to the Mahabharata he was present in the court of Yudhisthira. Nothing is preserved of this Sakha.

30. THE PALANGA SAKHA.

According to the texts this Sakha was founded by Palanga. No literature of this Sakha has survived.

31. THE KAMALA SAKHA.

We meet with the Kamalayaninah in the Anugrahika Sutra (Khanda 17). The Chandogya Upanishad is aware of a Kamalayana. It was the third eastern school of the Carakas. Nothing of this Sakha is available.

32. THE RCABHA SAKHA

The Sakha founded by Sage Rcabha was named as Rcabha school. No literature is available.

33. THE ARUNI SAKHA

This school is mentioned in the Vayu and the Brahmanda Puranas. In the Brahmanda Purana (I. 35. 12) the reading is Asuri. Nothing is known about this Sakha.

34. THE TANDI SAKHA

This Sakha was founded by Tandi. A Tandi Rsi is mentioned in the Mahabharata. (Anusasana-P., 46. 76). Like other many Sakhas this Sakha too has not survived.

35. THE KALAPA OR KALAPI SAKHA

It is a northern school of the KYV. It was founded by Kalapi. Panini is aware of this Sakha because he has mentioned it many times1. The Kalapas are also mentioned in other treatises. According to the Mahabharata3 Kalapa was present in the court of Yudhisthira. According to Patanjali Katha Sakha is an anuvada of the Kalapa Sakha.4 Hence both the Sakhas were closely related. Vayu Parana has mentioned a village of the name Kalapa.

36. THE TUMBARU SAKHA

According to grammatical texts this Sakha is a subdivision of the Kalapas {Vide verse quoted in Kasika On Panini, IV. 3. 104). A Tumbaru Rshi came to see Bhishma who was lying on the bed of arrows (Santiparvan, 47.8). Nothing is known about this Sakha.

37. THE ULAPA SAKHA

No literature of this Sakha is available.

38. THE VAIKHANASA SAKHA

This Sakha is a Sutra-Sakha. The Vaikhanasa Srauta Sutra was edited and published by Dr. W. Caland.

39. THE VADHULA SAKHA

This Sakha is prevalent in South India. This Sakha possesses its Sutras. According to the commentary on this Sutra the Vadhula Sakha was a major Sakha from which four Sakhas branched off. They are: Kaundinya, Agniveshya, Galava and Sankha.

40. THE AGNIVESYA SAKHA

The commentator of the Vadhula Srauta Sutra has mentioned this Sakha as a subdivision of the Vadhulas. The founder of this Sakha was Agnivesya. Agnivesya has been referred to in the Brahadaranyaka Upanisad. (II. 6). In the Taittiriya Pratisakhya too the name of Agnivesya is mentioned (2.4). According to the Mahabharata Dronacarya got his military training in the ashram of Agnivesya (I, 40-42). The Kalpasutra of this Sakha is available. The followers of this school are found in South India.

41. THE KAUNDINYA SAKHA

This shakha was also a subdivision of the Vadhula Sakha. According to the Mahabharata, Kundina was the Kingdom of Vidarbha country. It may be probable that Kaundinya the founder of this Sakha had some relation with this Kundina city. A Kaundinya is mentioned in the Grhya sutra of Baudhayana. Mahadeva in his commentary on Satyashadha sutra cites the view of Kaundinya. No literature of this Shakha is available.

42. THE HARITA SAKHA

This shakha is mentioned in the Taittiriya Pratisakhya 14.18. The Baudhayana, Apastamba and Vasistha Dharma Sutras are aware of this sakha and mention it. In the Mahabharata Harita is said to be present in the court of Yudhisthira.1 A Kumara Harita is referred to in the Brhadararayaka-Up. A Harita is also mentioned in the Vayu-Purana.3

43. THE AIKEYA SAKHA

This Sakha is regarded as a subdivision of the Manavas. No literature of this Sakha is available.

Here forty-three Sakhas of the KYV. have been mentioned. Tradition speaks of eighty-six Skhas of the Black Yajurveda. At present nothing can be said, about the rest. Even about the authenticity of the 43 Sakhas noticed above, doubts may be raised. We have tried to assemble above the available textual references on these.