Ancient Indian Education (Brahmanical and Buddhist) c11.s5.5

c11.s5.5

**Kuru-Pañchāla, Kosala, Videha.** The most important work to be considered in this connection is the *Śatapatha Brāhmaṇa*, the geographical data of which point to the land of the Kuru-Pañchālas as being still the home and headquarters of Brahmanical culture. The kings of these parts who performed the horse-sacrifice are all eloquently extolled under what appears to be "a still fresh feeling of gratitude" [Weber, *Ind. Lit.*, 125]. We have mention of the Kuru King Janamejaya Pārikshita with his three brothers who by means of horse-sacrifice (performed at his capital, Āsandīvant) were absolved from the guilt of *brahmahatyā*. The sacrificial priest was Indrota Daivāpa Śaunaka, who is once mentioned as coming forward in opposition to Bhāllaveya and to Yājñavalkya who rejects his view. We have mention of the Pāñchāla kings Kraivya (the Pāñchāla overlord of the Krivis, formerly called the Pañchālas) and Sātrāsāha; of Bharata Dauḥshanti (born of Śakuntalā at Nāḍapit, the hermitage of Ṛishi Kaṇva) and Śātānīka Sātrājita, king of the Bharatas and enemy of the Kāśī king; of Purukutsa Aikshvāka; Dhvasan Dvaitavana, king of the Matsyas; Ṛishava Yājñatura, king of the Śviknas. The renowned scholars Uddālaka and Śvetaketu, father and son, who figure prominently in the *Śatapatha* are expressly stated to be Kuru-Pañchāla Brahmins. Nevertheless, it is clear that the Brahmanical system had also by this time spread to the countries to the east of Madhyadeśa, to Kosala with its capital, Ayodhyā, and Videha with its capital, Mithilā. Among the horse-sacrificers, the Kausalya king, Para Āṭṇāra, is mentioned. The court of King Janaka of Videha figures, as we have seen, as the centre of the culture of the times which drew to itself the learned Brahmins of the Kuru-Pañchāla country in literary Congresses and Conferences summoned on important sacrificial occasions. The neighbouring kingdom of Kāśī was devoid of learned men who were all attracted to Janaka for his lavish patronage and, accordingly, Ajātaśatru, the Kāśī king, could not but envy his great contemporary. Yājñavalkya was the hero of the tournaments of debate held at Janaka’s court and was himself probably a Videhan, and the fact that he is represented as getting the better of the most distinguished teachers of the West in argument probably shows that the redaction of the White Yajurveda took place in this eastern region [Macdonell, *Sans. Lit.*, p. 214]. The earlier stages of this movement of Vedic culture towards Videha and the eastern regions are allegorically represented in the legend of Māthava, King of Videgha, and his preceptor, Gotama Rāhūgaṇa, which has been already referred to. It has also been stated that a part of the *Śatapatha*, Books vi–x, where Śāṇḍilya is regarded as the highest authority, and where the north-western peoples alone are mentioned, viz. the Gāndhāras, Śalvas, and Kekayas, has a *north-western* origin, while the remainder, where Yājñavalkya is the authority and the peoples of central and eastern Hindusthan alone are consequently mentioned, viz. the Kuru-Pañchālas, Kosala-Videhas, Śviknas, and Sṛiñjayas, belongs to those parts.