The History of Indian Literature c8.252.2

c8.252.2

The special regard paid to them in the Sáma-Sútras, and which, to judge from the quotations, they themselves paid to the Sáman, is probably to be explained by the peculiar connection (itself still obscure) which we find elsewhere also between the schools of the Black Yajus and those of the Sáman.¹⁰⁰ Thus, the Kaṭhas are mentioned along with the Sáman schools of the Kálápas and Kauthumas; and along with the latter the Laukákshas also. As to the Śákáyanins,\* Sáyakáyanins, Kálabavins, and Śálaṅkáyanins,¹⁰¹ with whom, as with the Śátyáyanins, we are only acquainted through quotations, it is altogether uncertain whether they belong to the Black Yajus or not. The *Chhagalins*, whose name seems to be borne by a tolerably ancient Upanishad in Anquetil's *Oupnekhat*, are stated in the Charaṇavyúha ¹⁰² to form a school of the Black Yajus (according to Páṇini, iv. 3. 109, they are called Chhágaleyins): the same is there said of the *Śvetáśvataras*. The latter gave their name to an Upanishad composed in a metrical form, and called at its close the work of a Śvetáśvatara: in which the Sáṁkhya doctrine of the two primeval principles is mixed up with the Yoga doctrine of one Lord, a strange misuse being here made of wholly irrelevant passages of the Saṁhitá, &c., of the Yajus; and upon this rests its sole claim to be connected with the latter. Kapila, the originator of the Sáṁkhya system, appears in it raised to divine dignity itself, and it evidently belongs to a very late period;