The History of Indian Literature c8.362.1

c8.362.1

conclusion that its redaction could have taken place so late as the twenty-fifth generation from Yájnavalkya. The commentators never enter into any explanation of these Vañśas; doubtless, therefore, they too regarded them as supplements. The names themselves are naturally highly interesting, and, as far at least as the later stages are concerned, are probably strictly authentic.—The aim of the *Yájnavalkíya-káṇḍa* is the glorification of Yájnavalkya, and it recounts how, at the court of his patron Janaka, king of Videha, he silenced all the Brahmans ∗ of the Kurupañchálas, &c., and gained his patron's full confidence (like the corresponding legends in the twelfth book of the Mahá-Bhárata). The legend narrated in the eleventh *káṇḍa* (vi. 3. 1. ff.) may perhaps have been the model; at least the Yájnavalkíya here begins in exactly the same manner, and gives also, almost in the same words, the account of the discomfiture and punishment of Vidagdha Śákalya, which alone is given in the eleventh *káṇḍa*. It closes with a legend already given in the Madhu-káṇḍa, but with some deviations. The expressions *páṇḍitya*, *muni*, and *mauna*, occurring in this *káṇḍa*, are worthy of special notice as being new ¹⁴⁰ (iii. 2. 1, iv. 2. 25); further, *ekahaṅsa*, *śramaṇa*, *tápasa* (iv. 1. 12, 22), *pravrájin* (iv. 2. 25, where *bhikshácharya* is recommended), and *pratibuddha* (iv. 2. 17; the verb *pratibudh* occurs in this sense i. 2. 21), and lastly, the names *cháṇḍála* and *paulkasa* (iv.