[Pramāṇa](https://indike.org/pramana/) › [Studies](https://indike.org/pramana/ins) › [General history and culture](https://indike.org/pramana/ins.general) › [Ancient Indian Historical Tradition](https://indike.org/pramana/ins.general.pargiter-1922) › c28 # Ancient Indian Historical Tradition c28: Chapter XXIII. Kṣatriyan Brahmans Ancient Indian Historical Tradition c28 - **Language:** English ## Contents - [c28.s1 Kṣatriyan Brahmans in the Solar Race](https://indike.org/pramana/ins.general.pargiter-1922.c28.s1) — 2 parts - [c28.s2 Kṣatriyan Brahmans in the Lunar Race](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2) — 6 parts ### Chapter XXIII. Kṣatriyan Brahmans ### [c28.2](https://indike.org/pramana/ins.general.pargiter-1922.c28.2) A PECULIAR combination of the kṣatriya and brahman, of the prince and priest, has now to be noticed, in that branches of royal families became brahmans at times and yet retained their kṣatriya status, and were described as \*kṣatropetā dvijātayaḥ\*, which may be rendered ‘kṣatriyan brahmans’. This happened in several families and can be best studied among the junior branches of the Pauravas after Bharata’s time. ### [c28.3](https://indike.org/pramana/ins.general.pargiter-1922.c28.3) Much has been written about early contests between brahmans and kṣatriyas, and Muir has noticed most of them,³ but the subject may be discriminated more properly thus. Contests were of three kinds, first, where a king slighted, quarrelled with, injured or killed a brahman; secondly, where he, as a kṣatriya, arrogated the right to perform religious ceremonies himself and so disputed or infringed brahmanic privileges; and thirdly, where a kṣatriya sought to become a brahman. The vast majority of contests mentioned were of the first kind. Very few of the second kind are recorded, and they arose only in later times when the brahmans had established their right to perform sacrifices, such as king Janamejaya III’s dispute,¹ for it seems that in early times kings themselves sacrificed. These two kinds were the analogues of disputes and contests in Europe between the temporal and spiritual powers. The third is the only kind that concerns us here, and of this kind there is really none, as far as I am aware, except the great contest between Vasiṣṭha and Viśvāmitra. That has been described above (p. 205) and was a personal quarrel, not a general denial of a kṣatriya’s right to become a brahman, and Vasiṣṭha’s denial of Viśvāmitra’s brahmanhood was simply a means of revenge.² The brahmans in later times distorted the story into ridiculous fables, which extolled their pretensions. ### [c28.4](https://indike.org/pramana/ins.general.pargiter-1922.c28.4) ³ \*Sanskrit Texts\* i, pp. 58–174. ### [c28.5](https://indike.org/pramana/ins.general.pargiter-1922.c28.5) ¹ Mat 50, 57–65. Vā 99, 250–6. ### [c28.6](https://indike.org/pramana/ins.general.pargiter-1922.c28.6) ² JRAS, 1913, p. 900; 1917, pp. 41–44. ### [c28.7](https://indike.org/pramana/ins.general.pargiter-1922.c28.7) There was no general denial of a kṣatriya’s right in those early times to become a brahman.³ There are abundant instances of kings’ becoming rishis, rājarṣis, without any difficulty, and that was tantamount to becoming brahmans. The earliest is that of Nahuṣa’s son Yati, who relinquished the kingdom to his brother Yayāti and became a brahman muni.⁴ Others prior to Viśvāmitra were Māndhātṛ, Kāśya and Gṛtsamada, and after his time there were numerous instances, as will be shown.⁵ ### [c28.8](https://indike.org/pramana/ins.general.pargiter-1922.c28.8) ³ Impliedly acknowledged in allusions, e. g. MBh i, 137, 5432. ### [c28.9](https://indike.org/pramana/ins.general.pargiter-1922.c28.9) ⁴ Bd iii, 68, 14. Br 12, 3. Hv 30, 1602. Vā 93, 14. Lg i, 66, 63. MBh i, 75, 3156. Mat 24, 51 and Pad v, 12, 104 say he became a Vaikhānasa yogin. Cf. Ag 273, 21. P. 167. ### [c28.10](https://indike.org/pramana/ins.general.pargiter-1922.c28.10) ⁵ A Janaka became a brahman through a Yājñavalkya’s boon, so Śatapatha Brāhm xi, 6, 2, 10. ### [c28.11](https://indike.org/pramana/ins.general.pargiter-1922.c28.11) The term kṣatropetā dvijātayaḥ was used comprehensively sometimes, as shown in a passage which enumerates many of them.⁶ There it includes three classes: kṣatriyas who relinquished their own status and became brahmans, such as Viśvāmitra; others of lower rank who became brahmans, such as Kakṣīvant (p. 220); and kṣatriyas who became brahmans and still retained their kṣatriya status, that is, ‘kṣatriyan brahmans’, and it is this class to which the term more properly and mainly applies. They developed in both the Solar and Lunar lines, rarely and only in the earliest times in the former, oftener and at various periods in the latter. They were real brahmans with the kṣatriya status superadded.⁷ There is no suggestion that there was any difficulty in the assumption of brahmanhood in such cases, and hymns composed by such persons were admitted into the Rigveda. Princes who became rishis in the earliest times are often described as having qualified themselves by long austerities, but, apart from the general statement about austerities in the passage cited above, there is no indication that these ‘kṣatriyan brahmans’ underwent any such initiation, and it seems they merely assumed brahmanhood. In the Lunar line those after Bharata’s time could claim brahman ancestry, because they were descended from the Bharadvāja, whom Bharata adopted as son and who continued his lineage (p. 159 f.), so that they could regard themselves as kṣatriyas or brahmans or both combined.¹ ### [c28.12](https://indike.org/pramana/ins.general.pargiter-1922.c28.12) ⁶ Vā 91, 115–18. Bd iii, 66, 86–9. ### [c28.13](https://indike.org/pramana/ins.general.pargiter-1922.c28.13) ⁷ Parallels occurred in later times, as in the Kāṇvāyana dynasty (Mat 272, 32–7. Vā 99, 343–7. Bd iii, 74, 156–160. Viṣ iv, 24, 12. Bhāg xii, 1, 19–21), and in the Marāṭha Peshwas. ### [c28.14](https://indike.org/pramana/ins.general.pargiter-1922.c28.14) ¹ See Vedārthadīp on Rigv vi 52. ² Bhāg ix, 21, 19–21, 33. ³ Mat 50, 88; Vā 99, 278; Viṣ iv, 21, 4:—brahma-kṣatrasya yo yonir vamśaḥ; which is true, whether we take it as ‘brahmans and kṣatriyas’, or as ‘those who combined the brahman and kṣatriya status’. Even Bhāg ix, 22, 44 similarly, and ix, 20, 1 says of this dynasty:— yatra rājarṣayo vamśyā brahma-vamśyāś ca jajñire. ### [c28.15](https://indike.org/pramana/ins.general.pargiter-1922.c28.15) There were two differences between these kṣatriyan brahmans and Viśvāmitra. First, he relinquished his kṣatriyahood and kingdom to become a brahman: they relinquished nothing and assumed brahmanhood. The combination however was not stable, and the members gravitated to one or the other status; thus the eldest princes, who succeeded to the throne, became mainly kṣatriya, and their successors gradually dropped their brahmanic character, while among the junior scions the latter predominated and they developed into pure brahmans. The other difference was that Viśvāmitra established a separate brahman family as noticed above, but these kṣatriyan brahmans were admitted into, and their descendants formed gotras in, one or other of the great brahman families, especially the Āṅgirasas and Bhārgavas. ### [c28.16](https://indike.org/pramana/ins.general.pargiter-1922.c28.16) There is no good reason to distrust the tradition about these kṣatriyan brahmans, as has been shown above (p. 124). Even the Bhāgavata, avowedly a brahmanic Purana, acknowledges the origin of the Urukṣayas, Kapis, Gārgyas, Priyamedhas and Maudgalyas from the Paurava dynasty,² as will be shown. That brahmans sprang from this dynasty is alluded to in other passages.³ ### [c28.17](https://indike.org/pramana/ins.general.pargiter-1922.c28.17) The sub-families of kṣatriyan brahmans may now be considered individually according as they sprang first from the Solar and secondly from the Lunar race. ### Kṣatriyan Brahmans in the Solar Race ### Viṣṇuvṛddhas and Hārītas ### [c28.s1.t1.1](https://indike.org/pramana/ins.general.pargiter-1922.c28.s1.t1.1) The chief development in the Solar race occurred among the descendants of king Māndhātṛ (p. 93), who was reckoned a kṣatriyan brahman,¹ and their genealogy stands thus according to four Puranas²:— ### [c28.s1.t1.2](https://indike.org/pramana/ins.general.pargiter-1922.c28.s1.t1.2) ¹ He and Purukutsa, Vā 91, 115–16: Bḍ iii, 66, 86–7. ### [c28.s1.t1.3](https://indike.org/pramana/ins.general.pargiter-1922.c28.s1.t1.3) ² Lg i, 65, 39–43. Kūr i, 20, 25–8. Vā 88, 71–5 and 79 b and c (see p. 81). Bḍ iii, 63, 72–3 (incomplete). Almost similarly, Viṣ iv, 2, 19; 3, 5, 12: Bhāg ix, 6, 34–8; 7, 1–4. Cf. Gar i, 138, 22–3. ### [c28.s1.t1.5](https://indike.org/pramana/ins.general.pargiter-1922.c28.s1.t1.5) The texts say the Viṣṇuvṛddhas and Hārītas were kṣatriyan brahmans⁴ and joined the Āṅgirasas; accordingly both are mentioned in the vaṃśa of the Āṅgirasas.⁵ Nothing more appears to be said about them.⁶ ### [c28.s1.t1.6](https://indike.org/pramana/ins.general.pargiter-1922.c28.s1.t1.6) ⁴ Cf. Vā 91, 117: Bḍ iii, 66, 88. ### [c28.s1.t1.7](https://indike.org/pramana/ins.general.pargiter-1922.c28.s1.t1.7) ⁵ Vā 65, 107. Bḍ iii, 1, 111. Mat 196, 33, 39, where read probably Viṣṇuvṛddha for Viṣṇusiddhi. ### [c28.s1.t1.8](https://indike.org/pramana/ins.general.pargiter-1922.c28.s1.t1.8) ⁶ Two Hārītas, Vedic Index i, 184: Pad vi, 220, 43. ### Rathītaras ### [c28.s1.t2.1](https://indike.org/pramana/ins.general.pargiter-1922.c28.s1.t2.1) Descended from Manu’s son Nābhāga was Rathītara (p. 98). His sons, born kṣatriyas, became Āṅgirasas, and the Rathītara gotras were kṣatriyan brahmans.⁷ Accordingly they are named ### [c28.s1.t2.2](https://indike.org/pramana/ins.general.pargiter-1922.c28.s1.t2.2) ³ All these were hymn-makers among the Āṅgirasas, Vā 59, 99, 102: Bḍ ii, 32, 108, 112: Mat 145, 102, 106. Nābhāka Kāṇva imitated Mandhātṛ’s manner of praise, Rigv viii, 40, 12; and x, 134 is attributed to Mandhātṛ. The Kāṇvas were Āṅgirasas, chap. XIX. ### [c28.s1.t2.3](https://indike.org/pramana/ins.general.pargiter-1922.c28.s1.t2.3) ⁷ Vā 88, 5–7; Bḍ iii, 63, 5–7 and Viṣ iv, 2, 2 say:— ### [c28.s1.t2.4](https://indike.org/pramana/ins.general.pargiter-1922.c28.s1.t2.4) ete kṣatra-prasūtā vai punaś cĀṅgirasah smṛtāḥ Rathītarāṇām pravarāḥ kṣatropetā dvijātayaḥ ### [c28.s1.t2.5](https://indike.org/pramana/ins.general.pargiter-1922.c28.s1.t2.5) Bhāg ix, 6, 1–3 quotes this verse incorrectly and makes the Rathītaras sons of Rathītara’s wife and Aṅgiras; and the commentator on Viṣ repeats the misconception. Cf. Vā 91, 117: Bḍ iii, 66, 88. ### [c28.s1.t2.6](https://indike.org/pramana/ins.general.pargiter-1922.c28.s1.t2.6) among the Āṅgirasas.¹ It has been shown that the Āṅgirasas hardly appeared as a full brahman family until the time of Karandhama, the Vaiśāla king (pp. 157 f.); but when the Rathītaras were incorporated among them is uncertain; and it is possible that the Rathītara line of ancestry has been greatly abbreviated. They are rarely referred to. ### [c28.s1.t2.7](https://indike.org/pramana/ins.general.pargiter-1922.c28.s1.t2.7) ¹ Mat 196, 38. ### Kṣatriyan Brahmans in the Lunar Race ### Śaunakas and Ārṣṭiṣeṇas ### [c28.s2.t1.1](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t1.1) The first instance occurred in the Kāśi dynasty. Sunahotra, one of the earliest kings, had three sons, Kāśa, Śala and Gṛtsamada. Gṛtsamada’s son was Śunaka, and from him were descended the Śaunkas, who comprised all four castes. Śala’s son was Ārṣṭiṣeṇa. The Śaunakas and Ārṣṭiṣeṇas were kṣatriyan brahmans.² ‘Son’ here means probably ‘descendant’, but even so, this statement implies a very early time for these two gotras. It is not said that they were admitted into any of the great brahman families. This Ārṣṭiṣeṇa is the rishi mentioned above (p. 165, note ¹¹). There was a Śaunaka among the Bhārgavas (p. 201) who was different, and these Śaunakas would seem to be the gotra named among the Ātreyas.³ Nothing more, however, definite is said about these two sub-families. ### [c28.s2.t1.2](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t1.2) ² Vā 92, 3-6. Bd iii, 67, 3-6. Br 11, 32-4. Hv 29, 1518-20. Bhāg ix, 17, 2-3 somewhat similarly. ### [c28.s2.t1.3](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t1.3) ³ Mat 197, 2, where perhaps read ŚaunakaĀrṣṭiṣeṇau. ### Bhāratas ### [c28.s2.t2.1](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t2.1) It has been pointed out (p. 159) that king Bharata adopted the Āṅgirasa rishi Bharadvāja as his son, and Bharadvāja begot Vitatha who continued the Paurava dynasty, and consequently that the Bhāratas could assert either kṣatriya paternity or brahman paternity or both combined.⁴ Some of the junior branches did avail themselves of this option, and their development into kṣatriyan brahmans and brahmans occurred at three stages. ### [c28.s2.t2.2](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t2.2) ⁴ Anukramaṇī and Vedārth on Rigv vi, 52. P. 221. ### [c28.s2.t2.3](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t2.3) The first arose among Vitatha’s near successors. The portion of the genealogy which explains this is found in four Puranas.⁵ The oldest and best versions are in the Matsya and Vāyu, which are derived from a common original, and show variations chiefly due to corruptions. The Viṣṇu in prose agrees closely with them, and the Bhāgavata repeats the account fairly clearly. The other accounts either say nothing, or speak briefly and incorrectly, in no case noticing the brahmanic developments. ### [c28.s2.t2.4](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t2.4) ⁵ Mat 49, 35-41. Vā 99, 158-64. Viṣ iv, 19, 9-10. Bhāg ix, 21, 1-2, 19-20. ### [c28.s2.t2.5](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t2.5) By collating the Matsya and Vāyu (the former being the better), and using the Viṣṇu and Bhāgavata for comparison, a version that seems fairly trustworthy can be obtained and is given below.¹ The genealogical tree obtained therefrom is given on p. 112. It is definitely stated that from the three younger sons of Bhuvamanyu sprang four brahman sub-families, from Mahāvīrya the Urukṣayas and Kāpyas, from Nara² the Sāṅkṛtis, and from Garga³ the Gargas or Gārgyas, that the Urukṣayas became brahmans, and that the Gargas, Sāṅkṛtis and Kāpyas were kṣatriyan brahmans. Even the brahmanical Bhāgavata says plainly that Gārgya from a kṣatriya became a brahman. These sub-families will now be considered separately. ### [c28.s2.t2.6](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t2.6) ¹ Dāyādo Vitathasyāsīd Bhuvamanyur mahāyaśāḥ mahābhūtopamāḥ putrāś catvāro Bhuvamanyavaḥ Bṛhatkṣatro Mahāvīryo Naro Gargaś ca vīyavān Narasya Sāṅkṛtiḥ putras tasya putraka mahaujasau Gurudhī Rantidevaś ca Sāṅkṛtyau tāv ubhau smṛtau Gargasya caiva dāyādaḥ Śinir vidvān ajāyata smṛtāḥ Śainyās tato Gārgāḥ kṣatropetā dvijātayaḥ Mahāvīrya-sutaś \* cāpi dhīmān āsīd Urukṣayaḥ tasya bhāryā Viśālā tu suṣuve putraka-trayam Trayyāruṇam Puṣkariṇam Kapim caiva mahāyaśāḥ † Urukṣayāḥ smṛtā hy ete sarve brāhmaṇatāṃ gatāḥ Kāpyānām tu varā hy ete trayaḥ proktā maharṣayaḥ ‡ Gargāḥ Sāṅkṛtayaḥ Kāpyāḥ kṣatropetā dvijātayaḥ saṃśritĀṅgirasam § pakṣam— \* Mat Āhārya-tanayaś. † Accusative plural = Prakrit mahāyaśāḥ. ‡ A line seems to have dropped out as they are not named. § That is, saṃśritāḥ Āṅgirasam by double sandhi. ### [c28.s2.t2.7](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t2.7) ² Rigv vi, 35 and 36 are attributed to Nara. ### [c28.s2.t2.8](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t2.8) ³ Rigv vi, 47 is attributed to Garga. ### Sāṅkṛtis or Sāṅkṛtyas ### [c28.s2.t3.1](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t3.1) The Sāṅkṛtis were kṣatriyan brahmans and joined the Āṅgirasas, and they are named as a gotra among the Āṅgirasas,⁴ and Sāṅkṛti is named as a hymn-maker among them.¹ Of the two Sāṅkṛtis mentioned Rantideva was a famous king (pp. 39-42) renowned for liberality and hospitality.² His kingdom was on the R. Carmaṇvatī (Chambal), for that river was connected with him;³ it embodied his fame, and his capital was Daśapura.⁴ With him the kṣatriya status predominated, but his kingdom disappeared, and his descendants would seem to have become brahmans. ### [c28.s2.t3.2](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t3.2) ⁴ Mat 196, 30, 32. Cf. Vā 91, 115; Bḍ iii, 66, 86. But a rishi Sāṅkṛti Ātreya is mentioned, MBh xii, 234, 8596. ### [c28.s2.t3.3](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t3.3) ¹ Bd ii, 32, 107. Mat 145, 101. Vā 59, 98. ### [c28.s2.t3.4](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t3.4) ² MBh iii, 82, 4096; 293, 16674: vii, 67, 2361-74: xii, 29, 1017-1021; 234, 8591: xiii, 66, 3351, 3365; 137, 6250. Bhāg ix, 21, 2 f. ### [c28.s2.t3.5](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t3.5) ³ MBh vii, 67, 2360: xii, 29, 1016. Pad i, 24, 3. ### [c28.s2.t3.6](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t3.6) ⁴ Meghadūta i, 46-8. ### [c28.s2.t3.7](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t3.7) The other Sāṅkṛti’s name is given as Guruvīrya (Vāyu), Gurudhī (Matsya), Guru (Bhāgavata) and Ruciradhī (Viṣṇu). He is no doubt the same rishi who is named among the Āṅgirasas as Guruvīta⁵ and Gauravīti,⁶ and the correct name is Gaurivīti. Rigveda v, 29 is attributed by the Anukramaṇī to Gaurivīti Śāktya and x, 73 and 74 to Gaurivīti simply, but the Vedārthadīpikā says nothing about the former and ascribes the latter to Gaurivīti Śāktya. If Śāktya refers to Vasiṣṭha’s son Śakti (pp. 207 f.), then Gaurivīti Śāktya was a Vāsiṣṭha and later than this time.⁷ But nothing clear can be decided, because there was also a Śakti among the Āṅgirasas.⁸ ### [c28.s2.t3.8](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t3.8) ⁵ Mat 145, 102. The corresponding name in Vā 59, 99 and Bd ii, 32, 108 is Purukutsa. ### [c28.s2.t3.9](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t3.9) ⁶ Mat 196, 32. Also a Guru, ibid. 45. ### [c28.s2.t3.10](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t3.10) ⁷ He is made contemporary with Ṛṣabha Yājñatura, king of the Śviknas (Śatapatha Brāhm xii, 8, 3, 7; xiii, 5, 4, 15), and though Ṛṣabha’s position is unknown, Pratīdarśa Śvaikna was a contemporary of Suplan-Sahadeva, king of N. Pañcāla (id. ii, 4, 4, 3-4), p. 148. ### [c28.s2.t3.11](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t3.11) ⁸ Mat 196, 25. ### Gargas or Gārgyas ### [c28.s2.t4.1](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t4.1) The Gārgyas were a well-known family and were reckoned among the Āṅgirasas, and so also their sub-family of the Sainyas.⁹ Garga and Śini are named as hymn-makers among the Āṅgirasas.¹⁰ Various Gargas¹¹ or Gārgyas are mentioned in tradition; thus, taking them in order, a Gārgya cursed Janamejaya II Pārikṣita for injuring his son (p. 114); another was Vasudeva’s purohita, and was father of Kālayavana,¹ who fought against Kṛṣṇa and was killed. Also Vṛddha Garga² and Kuṇi Garga³ are mentioned; and others.⁴ ### [c28.s2.t4.2](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t4.2) ⁹ Mat 196, 23, 24 (where for Saitya read Śainya), 48. ### [c28.s2.t4.3](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t4.3) ¹⁰ Bd ii, 32, 107. Vā 59, 98. Mat 145, 101. ### [c28.s2.t4.4](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t4.4) ¹¹ A Gārgya, ‘son of Viśvāmitra’, is mentioned, MBh xiii, 4, 254. ### [c28.s2.t4.5](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t4.5) ¹ Br 14, 48–56. Hv 110, 6163–6; 111, 6243–5; 115, 6428 f. Pad vi, 273, 2. ### [c28.s2.t4.6](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t4.6) ² MBh ix, 38, 2132 : xiii, 125, 5996. Mat 229, 2. ### [c28.s2.t4.7](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t4.7) ³ MBh ix, 53, 2981. ### [c28.s2.t4.8](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t4.8) ⁴ Vedic Index. A folk-tale of ‘Garga’s’ seven disciples and their transmigrations is connected with king Brahmadatta, Mat 19, 12 to 21; Pad v, 10, 46 f. ; &c. It appears in other connexions, e.g. Hv 19, 1013 f. ; &c. Alluded to, MBh xii, 344, 13264–5; Ag 117, 54–5; &c. ### Urukṣayas and Kāpyas ### [c28.s2.t5.1](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t5.1) Mahāvīrya in the genealogy is called Āhārya in the Matsya version in line 8. The importance of stray readings has been pointed out (p. 83) and Āhārya is supported by another statement which says he was a hymn-maker among the Āṅgirasas.⁵ Āhārya would seem therefore to be the better form,⁶ but the variation suggests that the name may be corrupt. Rigveda x, 118 is ascribed to Urukṣaya Āmahīyava, ‘son of Amahīyu’, and it seems quite probable that Amahīyu may be the true name here,⁷ for Mahāvīrya and Āhārya might be easy corruptions of it.⁸ ### [c28.s2.t5.2](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t5.2) ⁵ Vā 59, 100. Bḍ ii, 32, 109. Mat 145, 103 (‘svahāryaś’). ### [c28.s2.t5.3](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t5.3) ⁶ The reading in line 3 then would be tathĀhāryo. ### [c28.s2.t5.4](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t5.4) ⁷ If so, the Amahīyu to whom ix, 61 is ascribed is certainly a different and later rishi, for the hymn alludes to Divodāsa. ### [c28.s2.t5.5](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t5.5) ⁸ So also in the passage cited in third note above. ### [c28.s2.t5.6](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t5.6) Urukṣaya and Kapi would seem to be named as hymn-makers among the Āṅgirasas.⁹ The genealogy speaks of the Kāpyas as distinct from the Urukṣayas, for it says the Urukṣayas all became brahmans (line 11) and the Kāpyas were kṣatriyan brahmans (line 13).¹⁰ Hence it suggests that the descendants of Urukṣaya’s two elder sons formed the Urukṣayas, and those of Kapi a distinct gotra. All joined the Āṅgirasas, and so in the Āṅgirasa vaṃśa is named Urukṣaya,¹¹ though not Kapi unless Kapibhū stands for it.¹² ### [c28.s2.t5.7](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t5.7) ⁹ Comparing the passages cited in fourth note above, the probable reading of the second pāda would seem to be Rukṣayaḥ Kapir eva ca, where the initial u might have combined with, or been dropped after, the preceding ca, for such irregularities do occur in the Puranas. ### [c28.s2.t5.8](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t5.8) ¹⁰ Also Vā 91, 115 : Bḍ iii, 66, 86. ### [c28.s2.t5.9](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t5.9) ¹¹ Mat 196, 29. ### [c28.s2.t5.10](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t5.10) ¹² Ibid. 48–9. ### [c28.s2.t5.11](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t5.11) \*Maudgalyas and Maitreyas.\* ### [c28.s2.t5.12](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t5.12) The next group of kṣatriyan brahmans arose out of the N. Pañcāla dynasty, which was Bhārata, and is set above (p. 116).¹ Mudgala’s eldest son became a brahman. His descendants, the Mudgalas or Maudgalyas, were kṣatriyan brahmans and joined the Āṅgirasas.² His grandson Vadhryaśva and Vadhryaśva’s son Divodāsa both exercised priestly functions as the Rigveda shows,³ and appear to have joined the Bhārgavas, for both of them are named in the Bhārgava vaṃśa.⁴ Divodāsa’s successor was king Mitrayu who was a brahman, and his son was Maitreya, from whom came the Maitreyas, who were kṣatriyan brahmans and joined the Bhārgavas,⁵ and accordingly they were named in the Bhārgava vaṃśa.⁶ Neither the Maudgalyas nor the Maitreyas produced any rishi of note. A Maudgalya has been mentioned (p. 171), and three others are alluded to.⁷ The Viṣṇu Purana professes to have been declared by Parāśara to a Maitreya. Other Maitreyas are noticed in the Vedic Index.⁸ ### [c28.s2.t5.13](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t5.13) ¹ Fully discussed in JRAS, 1918, pp. 230–1, 239–43. ### [c28.s2.t5.14](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t5.14) ² Vā 99, 198–201. Mat 50, 5–7. Hv 32, 1781–4. Br 13, 97. ### [c28.s2.t5.15](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t5.15) ³ Rigv x, 69, 2, 4, 9, 10: viii, 103, 2. ### [c28.s2.t5.16](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t5.16) ⁴ Mat 195, 42. Divodāsa in Mat 145, 100; Vā 59, 87; Bḍ ii, 32, 106. ### [c28.s2.t5.17](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t5.17) ⁵ Vā 99, 206–7. Mat 50, 13–14. Hv 32, 1789–90. Br 13, 97 (note). ### [c28.s2.t5.18](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t5.18) ⁶ Mat 195, 40. See also p. 202. ### [c28.s2.t5.19](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t5.19) ⁷ (1) Pad vi, 68, 5; 111, 21–33, which says the Mudgalas were viśikha, ‘devoid of the top-knot’. (2) Br 136, 1. (3) MBh iii, 259 to 260. ### [c28.s2.t5.20](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t5.20) ⁸ Also MBh iii, 10, 352, 363 : xiii, 120, 5794–5. ### [c28.s2.t5.21](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t5.21) \*Vādhryaśvas and Daivodāsas.\* ### [c28.s2.t5.22](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t5.22) Here may be noticed some of the descendants of Vadhryaśva and Divodāsa. Parucchepa Daivodāsi, the reputed author of Rigveda i, 127 to 139 would seem to have been alive with Divodāsa (130, 7) and would therefore have been his son or grandson; and his son or descendant was Anānata, the reputed author of ix, 111. Pratardana Daivodāsi, the reputed author of ix, 96, would seem to have been a near descendant of Divodāsa. Sumitra Vādhryaśva, the author of x, 69 and 70, was a contemporary of king Cyavana Pijavana (p. 120). All these were probably Bhārgavas, as were Vadhryaśva and Divodāsa. ### Other Rishis ### [c28.s2.t6.1](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t6.1) Lastly may be noticed Devāpi Ārṣiṣeṇa,¹ the author of hymn x, 98, whose story is often told.² He was apparently the eldest grandson of king Pratīpa, and Śantanu a younger grandson (p. 165). He was an excellent prince³ but had a skin disease,⁴ and so was excluded from the throne by the opposition of the people which was led by the brahmans,⁵ or he declined it in Śantanu’s favour.⁶ So Śantanu became king. Devāpi departed to the forest in his youth⁷ and became a muni, a teacher of the gods.⁸ But a twelve-year drought occurred, which was attributed to the supersession, so Śantanu offered him the kingdom;⁹ but he declined it, became Śantanu’s purohita instead,¹⁰ and composed Rigveda x, 98.¹¹ ### [c28.s2.t6.2](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t6.2) ¹ To be distinguished from another Ārṣiṣeṇa, p. 165. ### [c28.s2.t6.3](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t6.3) ² Vā 99, 234, 236. Mat 50, 39-41. Br 13, 117. Hv 32, 1822. Viṣ iv, 20, 4-9. Bhāg ix, 22, 12, 14-17. Other references in p. 165, note 9. ### [c28.s2.t6.4](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t6.4) ³ MBh v, 148, 5054-66. ### [c28.s2.t6.5](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t6.5) ⁴ MBh v, Bṛhadd; leprosy, so Mat. ### [c28.s2.t6.6](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t6.6) ⁵ Mat, MBh v. ### [c28.s2.t6.7](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t6.7) ⁶ Bṛhadd, Bhāg. ### [c28.s2.t6.8](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t6.8) ⁷ MBh i and v, Vā, Mat, Viṣ, Bhāg. ### [c28.s2.t6.9](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t6.9) ⁸ Vā, Br, Hv. ### [c28.s2.t6.10](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t6.10) ⁹ Nirukta, Bṛhadd, Viṣ, Bhāg. ### [c28.s2.t6.11](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t6.11) ¹⁰ Nirukta, Bṛhadd. ### [c28.s2.t6.12](https://indike.org/pramana/ins.general.pargiter-1922.c28.s2.t6.12) ¹¹ Or, according to Viṣ and Bhāg, Śantanu’s ministers (or brahmans) sent teachers who maliciously perverted Devāpi from the Vedas, and he was therefore excluded as a heretic—an amazing story, incompatible with the hymn, with Vā 99, 236, Br 13, 117, Hv 32, 1822, and with the future destined for him, p 165, note 10. ## Linked texts (17) - [Matsyapurāṇa](https://indike.org/pramana/in.purana.matsya.50.57) — Vyāsa, Sanskrit - [Mahābhārata](https://indike.org/pramana/in.lit.mahabharata.vyasa.1.137) — Vyāsa, Sanskrit - [Bhāgavatapurāṇa](https://indike.org/pramana/in.purana.bhagavata.12.1.19) — Vyāsa, Sanskrit - [Brahmāṇḍapurāṇa](https://indike.org/pramana/in.purana.brahmanda.3.1.111) — Vyāsa, Sanskrit - [Ṛgvedasaṃhitā](https://indike.org/pramana/in.veda.samhita.rg.8.40.12) — Sanskrit - [Padmapurāṇa](https://indike.org/pramana/in.purana.padma.5.12) — Vyāsa, Sanskrit - [Viṣṇupurāṇa](https://indike.org/pramana/in.purana.visnu.4.24.12) — Vyāsa, Sanskrit - [Liṅgapurāṇa](https://indike.org/pramana/in.purana.linga.1.66.63) — Vyāsa, Sanskrit - [Śatapathabrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.satapatha.11.6.2.10) — Yājñavalkya & Śāṇḍilya (Vedic teacher), Sanskrit - [Agnipurāṇa](https://indike.org/pramana/in.purana.agni.273.21) — Vyāsa, Sanskrit - [Garuḍapurāṇa](https://indike.org/pramana/in.purana.garuda.1.138.22) — Vyāsa, Sanskrit - [Kūrmapurāṇa](https://indike.org/pramana/in.purana.kurma.1.20.25) — Vyāsa, Sanskrit - [Vāyupurāṇa](https://indike.org/pramana/in.purana.vayu) — Vyāsa, Sanskrit - [Bṛhaddevatā](https://indike.org/pramana/in.vedanga.misc.anukramani.brhaddevata) — Śaunaka, Sanskrit - [Nirukta](https://indike.org/pramana/in.vedanga.nirukta.yaska) — Yāska, Sanskrit - [Meghadūta](https://indike.org/pramana/in.lit.kavya.duta.meghaduta) — Kālidāsa, Sanskrit - [Harivaṃśa](https://indike.org/pramana/in.lit.mahabharata.harivamsa) — Vyāsa, Sanskrit --- Source: [https://indike.org/pramana/ins.general.pargiter-1922.c28](https://indike.org/pramana/ins.general.pargiter-1922.c28) · Pramāṇa