A History of Ancient Sanskrit Literature, so far as it illustrates the Primitive Religion of the Brahmans c8.s2.22

c8.s2.22

For the Yajur-veda we have three Anukramaṇîs, one for the Âtreyi-śâkhâ of the Taittirîyas, the other for the Śâkhâ of the Chârâyaṇîyas, the third for the Mâdhyandina-śâkhâ of the Vâjasaneyins. The former¹ differs from other Anukramaṇîs in so far as it contains an index not of the Sanhitâ only, but also of the Brāhmaṇa and the Āraṇyaka. Its object is not simply to enumerate the Kāṇḍas (Aṣṭakas), Praśnas, Anuvākas, and Kāṇḍikās as they follow in the text, but rather to indicate the chief subjects of this Veda, and to bring together the different passages where the same sacrifice with its supplements is treated. Though we do not possess a MS. of the Ātreyī-śākhā, it is possible to identify nearly the whole of the Index with the text of the Saṃhitā ¹, the Brāhmaṇa ², and the Āraṇyaka ³ which we possess. The Ātreyī-śākhā, though not mentioned in the Caraṇavyūha, must be considered as a subdivision of the Aukhīya-śākhā; and the Anukramaṇī says that Vaiśampāyana handed it down to Yāska Paingi, Yāska to Tittiri, Tittiri to Ukha, and Ukha to Ātreya, who was the author of a Pada-text⁴, while Kuṇḍina composed a commentary (vṛtti) on the same Śākhā. The Āpastamba-śākhā, of which we possess the complete Brāhmaṇa, is a subdivision of the Khāṇḍikeyas.