Vayu Purana

आध्वर्यवं यजुर्भिस्तु ऋग्भिर्होत्रं तथैव च। उद्गात्रं सामभिश्वक्रे ब्रह्मत्वञ्चाप्यथर्वभिः। ब्रह्मत्वमकरोद्यज्ञे वेदेनाथर्वणेन तु ।। ६०.

With the Yajur mantras, he established the Adhvaryu; with the Ṛg mantras, the Hotṛ likewise; with the Sāma mantras, he created the Udgātṛ; and with the Atharva mantras, the Brahman; indeed, he made the office of Brahman in the sacrifice by means of the Atharvaveda.

ततः सऋचमुद्धृत्य ऋग्वेदं समकल्प यत्। होतृकं कल्प्यते तेन यज्ञवाहं जगद्धितम् ।। ६०.

Then, extracting the Ṛks, he arranged the Ṛgveda; by that, the office of Hotṛ is established, which carries out the sacrifice for the welfare of the world.

सामभिः सामवेदञ्च तेनोद्गात्रमरोचयत् । राज्ञस्त्वथर्ववेदेन सर्वकर्माण्यकारयत् ।। ६०.

With the Sāma mantras, he arranged the Sāmaveda, and thereby appointed the Udgātṛ; but with the Atharvaveda, he caused all the king's rituals to be performed.

आख्यानैश्चाप्युपाख्यानैर्गाथाभिः कुलकर्मभिः। पुराणसंहिताश्चक्रे पुराणार्थविशारदः ।। ६०.

With narratives, sub-narratives, songs, and family rites, he, skilled in the meaning of the Purāṇas, composed the collections of the Purāṇas.

यच्छिष्टन्तु यजुर्वेदे तेन यज्ञमथायुजत्। युञ्जानः स यजुर्वेदे इति शास्त्रविनिश्चयः ।। ६०.

And what remained in the Yajurveda, with that he further joined the sacrifice; one who employs the Yajurveda in this way is established by the teaching.

पदानामुद्धृतत्वाच्च यजूंषि विषमाणि वै । स तेनोद्धृतवीर्यस्तु ऋत्विग्भिर्वेदपारगैः। प्रयुज्यते ह्यश्वमेधस्तेन वा युज्यते तु सः ।। ६०.

Because the words were extracted, the Yajus mantras are indeed irregular; thus, endowed with that extracted power, he is employed by the expert priests, and by that, the Aśvamedha is performed, and he is thus engaged.

ऋचो गृहीत्वा पैलस्तु व्यभजत्तद् विधा पुनः । द्विष्कृत्वा संयुगे चैव शिष्याभ्यामददत्प्रभुः ।। ६०.

Paila, having taken the Ṛks, divided them again according to rule; making them twofold in arrangement, the master gave them to his two disciples.

इन्द्रप्रमतये चैकां द्वितीयां बाष्कलाय च। चतस्रः संहिताः कृत्वा बाष्कलिर्द्विजसत्तमः। शिष्यानध्यापयामास शुश्रूषाभिरतान् हितान् ।। ६०.

One portion to Indrapramati, the second to Bāṣkala; Bāṣkala, best of twice-born, made four collections, and taught his devoted disciples who were eager to listen.

बोधन्तु प्रथमां शाखां द्वितीयामग्निमाठरम्। पाराशरं तृतीयान्तु याज्ञवल्क्यामथापराम् ।। ६०.

The first branch was Bodha, the second Agnimāṭhara, the third Pārāśara, and the fourth Yājñavalkya.

इन्द्रप्रमतिरेकान्तु संहितां द्विजसत्तमः। अध्यापयन्महाभागं मार्कण्डेयं यशस्विनम् ।। ६०.

Indrapramati, best of twice-born, taught one collection to the illustrious and noble Mārkaṇḍeya.

सत्यश्रवसमग्र्यन्तु पुत्रं स तु महायशाः। सत्यश्रवाः सत्यहितं पुनरध्यापयद् द्विजः ।। ६०.

And Satyaśravas, the renowned, taught his son Satyasravas, who in turn taught Satyahita, the twice-born.

सोऽपि सत्यतरं पुत्रं पुनरध्यापयद्विभुः। सत्यश्रियं महात्मानं सत्यधर्मपरायणम् ।। ६०.

He too, the illustrious one, taught his son Satyatara, the great-souled Satyashri, who was devoted to truth and righteousness.

अभवंस्तस्य शिष्या वै त्रयस्तु सुमहौजसः । सत्यश्रियस्तु विद्वासः शास्त्रग्रहणतत्पराः ।। ६०.

He had three disciples of great vigor; Satyashri's wise students were intent on mastering the scriptures.

शाकल्यः प्रथमस्तेषां तस्मादन्यो रथ(ा)न्तरः । बाष्कलिश्च भरद्वाज इति शाखाप्रवर्तकाः ।। ६०.

Śākalya was the first among them, then another called Rathāntara; Bāṣkali and Bharadvāja—these were the founders of the branches.

देवमित्रस्तु शाकल्यो ज्ञानाहङ्कारगर्वितः। जनकस्यस यज्ञे वै विनाशमगमद् द्विजः ।। ६०.

Devamitra, known as Śākalya, proud of his knowledge and ego, met his destruction, O twice-born, at the sacrifice of Janaka.

कथं विनाशमगमत्स मुनिर्ज्ञानगर्वितः। जनकस्याश्वमेधेन कथं वादो बभूव ह ।। ६०.

How did that sage, proud of his knowledge, come to ruin? How did the debate arise at Janaka’s aśvamedha sacrifice?

किमर्थञ्चाभवद्वादः केन सार्द्धमथापि वा। सर्वमेतद्यथावृत्तमाचक्ष्व विदितन्तव। ऋषीणान्तु वचः श्रुत्वा तदुत्तरमथाब्रवीत् ।। ६०.

For what reason did the debate occur, and with whom, and how? Tell me everything as it happened, as you know it. Hearing the words of the sages, he then replied accordingly.

जनकस्याश्वमेधे तु महानासीत्समागमः। ऋषीणान्तु सहस्राणि तत्राजग्मुरनेकशः। राजर्षेर्जनकस्याथ तं यज्ञं हि दिदृक्षवः ।। ६०.

At Janaka’s aśvamedha, there was a great gathering; thousands of sages came there in many groups, wishing to witness the sacrifice of King Janaka.

आगतान् ब्राह्मणान् दृष्ट्वा जिज्ञासास्याभवत्ततः। कोन्वेषां ब्राह्मणः श्रेष्ठः कथं मे निश्चयो भवेत्। इति निश्चित्य मनसा बुद्धिं चक्रे जनाधिपः ।। ६०.

Seeing the assembled brāhmaṇas, a desire for inquiry arose in him: ‘Who among these brāhmaṇas is the greatest? How can I determine this?’ Thus, having resolved in his mind, the king made a decision.

गवां सहस्रमादाय सुवर्णमधिकं ततः। ग्रामान् रत्नानि दासांश्च मुनीन् प्राह नराधिपः। सर्वानहं प्रपन्ननोऽस्मि शिरसा श्रेष्ठभागिनः ।। ६०.

Taking a thousand cows, much gold, villages, jewels, and servants, the king addressed the sages: ‘I submit myself with my head to whoever is the most worthy among you.’

यदेतदाहृतं वित्तं ये वः श्रेष्ठतमो भवेत्। तस्मै तदुपनीतं हि विद्यावित्तं द्विजोत्तमाः ।। ६०.

‘This wealth that has been brought—let it be given to the one among you who is the most excellent, O best of twice-born; to him let this knowledge and wealth be presented.’

जनकस्य वचः श्रुत्वा मुनयस्ते श्रुतिक्षमाः। दृष्ट्वा धनं महासारं धनवृद्ध्या जिघृक्षवः । श्रद्धयाञ्चक्रुरन्योन्यं वेदज्ञानमदोल्बणाः ।। ६०.

Hearing Janaka’s words, those sages, patient in the Veda, seeing the great and valuable wealth, eager for its gain, began to challenge each other with their formidable knowledge of the Veda.

मनसा गतवित्तास्ते ममेदं धनमित्युत। ममैवैतन्न वेत्यन्यो ब्रूहि किं वा विकल्ष्यते। इत्येवं धनदोषेण वादांश्चक्रुरनेकशः ।। ६०.

Their minds set on the wealth, each thought, ‘This treasure is mine.’ Another said, ‘It is not yours but mine—say, what is to be decided?’ Thus, because of the desire for wealth, they engaged in many debates.

तथान्यस्तत्र वै विद्वान् ब्रह्मवाहसुतः कविः। याज्ञवल्क्यो महातेजास्तपस्वी ब्रह्मवित्तमः ।। ६०.

There, another learned one was present—a poet, son of a Brahma-bearer, Yājñavalkya, of great brilliance, ascetic, and foremost knower of Brahman.

ब्रह्मणोऽङ्गात् समुत्पन्नो वाक्यं प्रोवाच सुस्वरम्। शिष्यं ब्रह्मविदां श्रेष्ठो धनमेतद् गृहाण भो ।। ६०.

Born from a part of Brahmā, he spoke in a melodious voice: ‘O best of Brahman-knowers, my disciple, take this wealth.’

नयस्व च गृहं वत्स ममैतन्नात्र संशयः। सर्ववेदेष्वहं वक्ता नान्यः कश्चित्तु मत्समः। योवा न प्रीयते विप्रः स मे ह्यवतु माऽचिरम् ।। ६०.

‘Take it home, my child; of this there is no doubt. In all the Vedas I am the speaker; there is no one equal to me. If any brāhmaṇa is not pleased, let him leave me at once.’

ततो ब्रह्मार्णवः क्षुब्धः समुद्र इव सम्प्लवे । तानुवाच ततः स्वस्थो याज्ञवल्क्यो हसन्निव ।। ६०.

Then the ocean of Brahman-knowledge was stirred, like the sea in a storm; Yājñavalkya, composed, spoke to them, almost smiling.

क्रोध माकार्षुविद्वांसो भवन्तः सत्यवादिनः। वदामहे यथायुक्तं जिज्ञासन्तः परस्परम् ।। ६०.

‘Do not be angry, O learned ones, you who speak the truth; let us debate properly, seeking to understand one another.’

ततोऽभ्युपागमंस्तेषां वादा जग्मुरनेकशः। सहस्रधा शुभैरर्थैः सूक्ष्मदर्शनसम्भवैः ।। ६०.

Then, as they agreed, many debates arose among them, in thousands of ways, with excellent arguments and subtle reasoning.