275:3 Or rather, 'he took Paila as teacher.' The expression is, Rigveda śrávakam Pailam jagráha. Śrávaka means properly 'he who causes to hear,' 'a lecturer,' 'a preacher;' although, as in the case of its applicability to the laity of the Buddhists and Jainas, it p. 276 denotes a disciple. The commentator however observes, that the text is sometimes read 'one who had gone through the Rig-veda.' So in the preceding verse it is said, 'he took four persons, well read in the Vedas, as his disciples,' and again it is said, 'Sumantu, conversant with the Atharva-veda, was his disciple.' It is clear, therefore, that the Vedas were known, as distinct works, before Krishńa Dwaipáyana; and it is difficult to understand how he earned his title of arranger, or Vyása: at any rate, in undertaking to give order to the prayers and hymns of which the Vedas consist, Paila and the others were rather his coadjutors than disciples; and it seems probable that the tradition records the first establishment of a school, of which the Vyása was the head, and the other persons named were the teachers.

276:4 The Itihása and Puráńas; understanding by the former, legendary and traditional narratives. It is usually supposed that by the Itihása the Mahábhárata is especially meant; but although this poem is ascribed to Krishńa Dwaipáyana, the recitation of it is not attributed to his pupil, Roma or Loma-harshańa: it was first narrated by Vaiśampáyana, and after him by Sauti, the son of Lomaharshańa.

276:5 From this account, which is repeated in the Váyu P., it appears that the original Veda was the Yajush, or in other words was a miscellaneous body of precepts, formulæ, prayers, and hymns, for sacrificial ceremonies; Yajush being derived by the grammarians from Yaj, 'to worship.' The derivation of the Váyu Puráńa, however, is from Yuj, 'to join,' 'to employ;' the formulæ being those especially applied to sacrificial rites, or set apart for that purpose from the general collection: p. 277 ### again, ### The commentator on the text however, citing the former of these passages from the Váyu, reads it, confining the derivation to Yaj, 'to worship.' The concluding passage, relating to the Atharvan, refers, in regard to regal ceremonies, to those of expiation, Śánti, &c. The function of the Brahman is not explained; but from the preceding specification of the four orders of priests who repeat at sacrifices portions of the several Vedas, it relates to the office of the one that is termed specifically the Brahman: so the Váyu has 'He constituted the function of the Brahman at sacrifices with the Atharva-veda.'

277:6 Both in our text and in that of the Váyu this name occurs both Báshkala and Báshkali. Mr. Colebrooke writes it Báhkala and Báhkali. As. Res. VIII. 374.