This vast original tree of the Vedas, having been divided by him into four principal stems, soon branched out into an extensive forest. In the first place, Paila divided the Rig-veda, and gave the two Sanhitás (or collections of hymns) to Indrapramati and to Báshkali. Báshkali 6 subdivided his Sanhitá into four, which he gave to his disciples Baudhya, Agnimát́hara, Yajnawalka, and Paráśara; and they taught these secondary shoots from the primitive branch. Indrapramati imparted his Sanhitá to his son Mańd́ukeya, and it thence descended through successive generations, as well as disciples 7. Vedamitra, called also Śákalya, studied the same Sanhitá, but he divided it into five Sanhitás, which he distributed amongst as many disciples, named severally Mudgala, Goswalu, Vátsya, Śálíya, and Śiśira 8. Sákapúrńi made a different division of the original Sanhitá into three portions, and added a glossary (Nirukta), constituting a fourth 9. The three Sanhitás were given to his three pupils, Krauncha,

[paragraph continues] Vaitálaki, and Valáka; and a fourth, (thence named) Niruktakrit, had the glossary 10. In this way branch sprang from branch. Another Báshkali 11 composed three other Sanhitás, which he taught to his disciples Káláyani, Gárgya, and Kathájava 12. These are they by whom the principal divisions of the Rich have been promulgated 13.

Footnotes

275:1 According to the Grihya portion of the Sáma-veda, there are five great sacrificial ceremonies; 1. Agnihotra, burnt-offerings, or libations of clarified butter on sacred fire; 2. Derśapaurńamása, sacrifices at new and full moon; 3. Cháturmasya, sacrifices every four months; 4. Paśu-yajna or Aśwamedha, sacrifice of a horse or animal; and 5. Soma-yajna, offerings and libations of the juice of the acid asclepias. These, again, are either Prákrita, 'simple,' or Vaikrita, 'modified;' and being thus doubled, constitute ten.

275:2 The composition of the Mahábhárata is always ascribed to the Vyása named Krishńa Dwaipáyana, the cotemporary of the events there described. The allusion in the text establishes the priority of the poem to the Vishńu Puráńa.