34 - Vyasa and the Line of his Disciples Controversy between Yajnavalkya and Shakalya

Vayu said: —

1. On hearing his words, the sages asked Suta thereafter "How were the Vedas classified once again, o highly intelligent one, recount that to us."

Suta said: 

2. In the Dvapara Yuga that had gone before in the Svayambhuva Manvantara, god Brahma said to Manu: — “O highly intelligent one, protect the Veda. 

3. The Yuga has changed, O dear one. The twice-borns have become deficient in energy and vigour. All of them have been duly enveloped by the defects of the Yuga. 

4. Due to the Yuga, its extent is seen to have been reduced. What has been spoken in the Krutayuga has been reduced to a ten-thousandth part. 

5. The vigour, the splendour and the strength-everything has become very much diminished. Everything perishes. The Vedic rites have to be performed. Let there not be the destruction of the Veda. 

6. If Veda meets with destruction, the Yajna (institute) will be destroyed. When the Yajna is destroyed the Veda will (automatically) be destroyed. Then everything perishes.

7. The original Veda had four feet and it extended to a hundred-thousand (mantras). Again, the Krishna (the black Yajurveda) was ten times that (in extent). Indeed, the Yajna was the yielder of all desires.”

8. On being told thus, Manu who was engaged in what was conducive to the welfare of all the worlds, said "So be it." Then the lord divided the Single Veda of four feet into four divisions. 

9-10. It was at the instance of Brahma as well as with a desire for the welfare of all the worlds (that he divided the Veda). Therefore, I shall narrate to you all the classification of the Vedas in accordance with the current Manvantara. It is by adopting the mode of inferring what is beyond perception by means of what is (actually) perceptible, that we decide things of the past. O excellent ones, understand that. 

11-13. In this Yuga, Vyasa, the son of Parashara, the scorcher of enemies, who was well known as Dvaipayana was the eternal part of Vishnu. 

12. Urged by Brahma, he began to recount the Veda in this Yuga. For the purpose of (preserving the continuity of) the Vedas, he took four disciples viz. Jaimini, Sumantu, Vaishampayana and Paila the fourth one. There was a fifth (disciple) also along with these viz. Lomaharshana.

14-16. With due formality, he accepted Paila as the listener (i.e., disciple) unto the Rugveda, O Brahmana, Vaishampayana as the expounder of the Yajurveda; he accepted Jaimini as the disciple for the Samveda and the meaning (of its mantras). Similarly, he accepted Sumantu, the excellent sage, as the disciple for the Atharvaveda. The saintly lord accepted me as the disciple for Itihasas, Puranas and Kalpavakyas. 

17. The Yajurveda was one and whole. He divided it into four. There was Chaturhotra1 (four types of sacrificial duties) therein, and he ordained Yajna thereby.

1. For duties to be performed by four Chief Priests viz. Hotru, Adhvaryu, Udgatru and Brahma in a sacrifice, vide the next verse.

18. He ordained Adhvaryava (the work of the priest Adhvaryu) by means of Yajur-Mantras and the Hautra (the work of the priest Hotru) by means of Ruk Mantras; he performed Audgatra (the work of the priest Udgatru) by means of Saman Mantras and the duty of Brahma (the presiding priest) by means of Atharvan Mantras. 

19-20. Thereafter, by picking out the Ruk. Mantras, he composed the Rugveda. By selecting Hotruka Mantras, the lord of the Universe composed the Yajurveda. He composed Samaveda by means of the Saman Mantras and thereby he got the work of Udgatru performed. He performed all the rites of the king by means of the Atharvaveda. 

21. By means of narratives and subsidiary narratives, folksongs, utterances from Kalpa texts etc. Vyasa who was an expert in the meanings of the Puranas composed the Purana Samhita. 

22. Whatever remained he included it in the Yajurveda and associated Yajna with it. This is the definite conclusion in the scriptural texts that it (came to be called) Yajurveda on account of Yajana (Sacrifice). 

23-24a. Since the feet (of mantra verses) are excessively long, the Yajur Mantras are very intricate. This Veda with excessive vigour is utilised by a hundred Rutviks who have perfectly mastered the Vedas. It is with this that the horse-Sacrifice is fully developed.

24b. Taking up the Ruk-Mantras, Paila classified them into two groups.1 After composing two Samhitas the eminent preceptor handed them over to his two disciples—one to Indrapramati and the other one to Bashkala.

1. VV.24b-33 describe the divisions of the Rugveda along with the principal teachers thereof 

Paila   

Indra-Pramati                                                                              Bashkala

(4 branches)

(1)          Bodhya

(2)         Agnimatru

(3)         Parashari

(4)         Yajnavalkya 

Mandukeya (complete Rugveda) 

Satyashravas (Cont.) 

Satyahita 

Satya-shri 

Shakalya                                                     Rathitara                Bharadvaja

or                                                                                (Son of Bashkala)

Devamitra

26. The excellent Brahmana, Bashkala composed four Samhitas and taught his disciples who were eagerly engaged in serving him and who were desirous of his welfare. 

27. The four Samhitas are as follows : The first branch is Bodhya; thc second branch is Agnimatru; the third one is Parashari and the last one is Yajnavalkya. 

28. Indrapramati, the excellent sage taught one (undivided) Samhita. He taught the highly fortunate and famous Mandukeya. 

29-30. That sage of great fame taught his eldest son Satyashravas. The renowned sage Satyashravas taught his son Satyahita. Satyahita taught his son Satyashri who was noble-souled and who was eagerly devoted to truthfulness and piety. 

31. Satyashri had three disciples who had great brilliance, were learned, and were eagerly devoted to the clear grasp of the scriptural texts. 

32-33. Shakalya was the first among them. Another one was Rathitara and the third one was Bharadvaja the son of Bashkala--these were those who made the Shakhas (of that Veda) function (and flourish). 

Shakalya (also known as) Devamitra was haughty and arrogant on account of his knowledge. O Brahmana, he was slain during the Yajna of Janaka.

Shamshapayana enquired: — 

34-35. How was that sage who was haughty and arrogant on account of his knowledge slain during the horse-sacrifice of Janaka? How did the argument begin? Why did it start at all? With whom was the argument done? Mention all these as they had happened as it is known to you.1

1. The story how Shakalya lost his life as a result of his discomfiture in his disputation with Yajnavalkya is based on the dispute recorded in the Bruhadaranyaka Upa III.8. 12-26. The difference between the stories is that in the Bruhad-Upa it was after Gargi that Shakalya accepted Yajnavalkya's challenge.

This is a good picture of disputations held in royal courts, the appointment of referees and the methodology of disputations in ancient India.

Suta said: —

36. There was a great assemblage (of learned men) during the horse sacrifice of Janaka. Many thousands of sages came there. 

37-38. All of them were desirous of watching that Yajna of the saintly king Janaka. On seeing the Brahmanas who arrived, he had his curiosity aroused---"Who is the most excellent Brahmana among these? How can I come to that decision?" After thinking thus, the king hit upon an intelligent plan. 

39-41a. He brought the following articles (as gift) viz. A thousand cows, plenty of gold, villages, jewels and maid servants. The king then announced to the sages, "O sages of excellent fortune, I bow down my head unto all of you. The wealth that has been brought here is for the most excellent one among you. O excellent Brahmanas, know that my wealth is for you."*

*For me vittam vittam dvijottamah / of the text Va.P.60.38b (identical verse) reads: (tasmai tad upanitam) hi vidya-vittam dvijottamah / "This is brought as the prize for scholarship' etc.

41b-45. On hearing the words of Janaka and on seeing the most valuable wealth, those sages well-versed in the Vedas became greedy. They were desirous of seizing the same. 

They challenged one another in their height of arrogance due to Vedic knowledge, with their mind dwelling on the riches displayed. They began to quarrel and claim thus—"This wealth (ought to) be mine. This is mine and not yours". Another said: "Say, why do you swagger". 

Owing to the fault of wealth, they began to argue in various ways.

But there was another scholar there who was a great seer and also the son of God Brahma, called Yajnavalkya. He was endowed with great splendour; he was a great ascetic and was the most excellent among those who had realized Brahman. Yajnavalkya who was born of a part of Brahma, proclaimed loudly: 

46. He said to his disciple who was the most excellent among the knowers of Brahman, "Take this wealth, O dear one and take it home. There is no doubt about it that this is mine. 

47. I am the sole arguer in all arguments. No one else is equal to me. If any learned man is not pleased (with this) let him challenge me without delay." 

48. Then the vast expanse of the ocean-like crowd of Brahmanas became agitated like an ocean in the deluge. There upon, Yajnavalkya who was absolutely calm and normal said smilingly: 

49. "O learned men, do not get angry. All of you are speakers of truth. Let us speak (i.e., argue) in accordance with our capacity, trying to understand each other". 

50-51. Thereafter, their arguments were accepted with many words and thousands of splendid meanings originating from subtle vision (of Branches of Philosophy). There were examiners engaged by the king. They were endowed with good qualities, embellished with places of spiritual learning both of the worldly matters as well as in the Veda (i.e., they had competence in secular as well as religious topics for discussion). 

52. The arguments between the noble-souled scholars began for the purpose of winning the wealth. All the sages were on one side and Yajnavalkya was on the other.

53. Thereafter, all those sages were individually asked by the intelligent Yajnavalkya. They did not reply. (They were unable to reply). 

54. After conquering all the sages, that (sage) of great intellect, a mass of Vedic wisdom, suddenly spoke to Shakalya, the originator of arguments. 

55. "O Shakalya, speak out what is relevant. Why do you remain silent) meditating? The stake has been deposited by the Yajamana (i.e., the King on whose behalf they are to perform sacrifice etc.) and has been taken away and held by me". 

56. On being attacked thus, his face and eyes became red like copper due to anger. In the presence of the sages, he spoke to Yajnavalkya accompanied by his man (i.e., the disciple*).

*For sa-purushan of the text, Va P. 60.51b reads tam parusham (spoke harsh words to him)— a better reading.

57. "Slighting us as well as other excellent Brahmanas like blades of grass, you wish to seize for yourself the gift of wealth of great value, as a prize for learning". 

58. On being spoken thus by Shakalya, Yajnavalkya said to him, - Know that the strong point of Brahmishthas (persons engrossed in the meditation on Brahman) is the vision (insight) of the principles of learning and objects of reality. 

59. Love or desire has its association with wealth. Hence, we love wealth. Brahmanas are Kamaprashnas (those who can ask whatever they wish). Hence, we speak out the question as we please.

60-61. This is the reward of the saintly king. Hence, the gift of wealth has been taken away by me". 

On hearing these words (of Yajnavalkya), Shakalya became extremely infuriated. In order to ask the question as he pleased, he spoke these words to Yajnavalkya-"Now reply to me factually whatever question (I am pleased to ask) pointed out by me." 

62. Then a great argument took place between those two knowers of Brahman. More than a thousand questions were put then by Shakalya. 

63. Even as the other sages listened—Yajnavalkya re plied everything. Shakalya had no further argument or question. Yajnavalkya spoke to him. 

64. “Answer at least one question put by me, O Shakalya as I please.

In this disputation with the stake of (the wealth offered by Janaka as bait) or instantaneous death here (if you fail to reply*).

*Va P. 60.58b reading is more explicit: 

shapah pano'sya vadasya abruvan mrutyum dvrajet.

65. Which is well associated with the subtlest of knowledge-Sankhya or Yoga? which is more important, the path of spirituality or the path of meditation?"1

1. The last question of Yajnavalkya to Shakalya in the Bruhad. Upa was about Aupanishada Purusha and not about the superiority of the path of Sankhya (spiritual wisdom) or Yoga (path of meditation) as in this Purana.

66. Then the question was put forward by the intelligent Yajnavalkya. Unable to know it (and reply), Shakalya had to court death. 

67-68. Thus, it is remembered that Shakalya became distressed in the course of his explanation of the question. 

Thus, a great dispute took place among (the sages) seeking wealth. There were arguments between the sages and Yajnavalkya. 

Yajnavalkya took away the gift of wealth after establishing his own fame. Surrounded by his disciples (that learned sage) of great self-control went home.