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The authorship of the 驰腻箩帽补惫补濒办测补蝉尘峁泃颈 is attributed to revered sage 驰腻箩帽补惫补濒办测补. The introductory verses of the 驰腻箩帽补惫补濒办测补蝉尘峁泃颈 states him as 驰辞驳墨艣惫补谤补 (Lord of Yogins) and an inhabitant of 惭颈迟丑颈濒腻.^[1]

The name of 驰腻箩帽补惫补濒办测补 appears as one of the most illustrious Vedic seers. In the tradition of Vedic seers, the name of 驰腻箩帽补惫补濒办测补 is associated as the seer of the 艢耻办濒补测补箩耻谤惫别诲补, the 艢补迟补辫补迟丑补产谤腻丑尘补峁嘺 and the 叠峁沨补诲腻谤补峁噛补办辞辫补苍颈峁�a诲. It is mentioned at the end of the 艢补迟补辫补迟丑补产谤腻丑尘补峁嘺 that 驰腻箩帽补惫补濒办测补 propagated the 艢耻办濒补测补箩耻谤惫别诲补 received from the Sun. ^[2] The 痴颈峁ａ箛耻辫耻谤腻峁嘺 describes that 痴补颈艣补尘辫腻测补苍补 was the teacher of 驰腻箩帽补惫补濒办测补 and once some discord arose between them resulting in breach of relationship. Then, 驰腻箩帽补惫补濒办测补 gave up the teachings he learnt from his teacher in the form of vomit. Then the other scholars of 痴补颈艣补尘辫腻测补苍补 picked up the texts transforming themselves to tittiri (patridges) and from that circumstance those texts are called 罢补颈迟迟颈谤墨测补. Later 驰腻箩帽补惫补濒办测补 worshipped the Sun god and received the revelation of the Yajurveda from the Sun, who appeared to him in the form of a horse. The 叠谤腻丑尘补峁嘺蝉 who studied this portion of the Yajurveda are called 痴腻箩颈蝉 (horses). ^[3] The story of 驰腻箩帽补惫补濒办测补 and his teacher occurs in the 叠丑腻驳补惫补迟辫耻谤腻峁嘺, with some alternation but all have agreed on the fact of disagreement and parting between the disciple and teacher.^[4] The 艢腻苍迟颈辫补谤惫补苍 of the 惭补丑腻产丑腻谤补迟补 also mentions that 驰腻箩帽补惫补濒办测补 acquired the wisdom of the Yajurveda from the Sun by practicing severe penance. ^[5] Hence, this part of the Yajurveda is known as 艢耻办濒补测补箩耻谤惫别诲补. The 艢耻办濒补测补箩耻谤惫别诲补sa峁僪ita is named after the surname of 驰腻箩帽补惫补濒办测补, as 痴腻箩补蝉补苍别测颈蝉补峁僪颈迟补. There are many legends in the 艢补迟补辫补迟丑补产谤腻丑尘补峁嘺 relating to 驰腻箩帽补惫补濒办测补, where his estimations are given high esteems. For instance, reference can be made to the dialogues between 驰腻箩帽补惫补濒办测补 and King Janaka where the former taught Agnihotra sacrifice to the later and 驰腻箩帽补惫补濒办测补 himself learnt the secret knowledge of 测腻箩帽补办补谤尘补 from Janaka.^[6] The argument of 驰腻箩帽补惫补濒办测补 with 艢腻办补濒测补 on 艣腻蝉迟谤补谤迟丑补 is also described in the 艢补迟补辫补迟丑补产谤腻丑尘补峁嘺.^[7] The subject of discussion was number of god. 驰腻箩帽补惫补濒办测补 enumerated that all gods are manifestations of one god. This view was accepted at last. Except the 艢补迟补辫补迟丑补产谤腻丑尘补峁嘺, the name of 驰腻箩帽补惫补濒办测补 occurs in two places of the 艢腻峁卥丑测腻测补峁嚹乺补峁噛补办补, which scholars think are extracts from 艢补迟补辫补迟丑补产谤腻丑尘补峁嘺.^[8]

In the 叠峁沨补诲腻谤补峁噛补办辞辫补苍颈峁�a诲, he is very often mentioned as the preceptor of Janaka Videha. The sage 驰腻箩帽补惫补濒办测补 had two wives, viz. 惭补颈迟谤别测墨 and 碍腻迟测腻测补苍墨.^[9] . Here it is stated that the sage expressed his desire to divide his material wealth before going to embrace monastic life. 惭补颈迟谤别测墨, one of his two wives, refused to accept any wealth through which she would not be immortal. She desired to learn means of immortality from the sage. Then he imparted her the knowledge of Self and Supreme Soul. This teaching of doctrine of Brahma as the only means of immortality is the best essence of Indian philosophy. In the third chapter of same 鲍辫补苍颈峁�a诲, it is found that king Janaka while performing a sacrifice invited all learned 叠谤腻丑尘补峁嘺蝉. He announced to give one thousand cows with gold, attached to their horns, to the most erudite Vedic scholar present. All scholars were silent but 驰腻箩帽补惫补濒办测补 asked his pupils to lead the cows home. Then the assembled 叠谤腻丑尘补峁嘺蝉 got angry and came forward to attack him with questions. He had discourse with scholars one by one, viz. A艣vala, 膧rtabh膩ga, Bhujyu, Kahola, 骋腻谤驳墨, 鲍诲诲腻濒补办补, 艢腻办补濒测补, etc., and 驰腻箩帽补惫补濒办测补 was judged as the best knower. Moreover, 驰腻箩帽补惫补濒办测补 explained to Janaka the knowledge of destiny of the soul after it is released from the bonds of flash and worldly affections.^[10]

The attribution of the authorship of the 艢耻办濒补测补箩耻谤惫别诲补, the 艢补迟补辫补迟丑补产谤腻丑尘补峁嘺 and 叠峁沨补诲腻谤补峁噛补办辞辫补苍颈峁�a诲 to 驰腻箩帽补惫补濒办测补 is shrouded with doubt. He may be regarded as the compiler of 艢耻办濒补测补箩耻谤惫别诲补, even though not as an author. Dowson has stated that the 艢耻办濒补测补箩耻谤惫别诲补 originated in a schism, of which 驰腻箩帽补惫补濒办测补 was a leader, if not the author.^[11] In the same way most of the portions of 艢补迟补辫补迟丑补产谤腻丑尘补峁嘺 perhaps had sprung from him and had likely complied under his superintendence. It is held that they are named so, as they treat of him and embody his teaching. In the 叠峁沨补诲腻谤补峁噛补办辞辫补苍颈峁�a诲, 驰腻箩帽补惫补濒办测补 appears more as an authority on question of philosophy than as an authority of ritual in the 艢补迟补辫补迟丑补产谤腻丑尘补峁嘺.

The 驰腻箩帽补惫补濒办测补蝉尘峁泃颈 itself declares that he, who is desirous of practising yoga should know the 膧谤补峁噛补办补 that he has received from the Sun and the Yoga system promulgated by him.^[12] Thus, the author himself claims to be same with the celebrated sage 驰腻箩帽补惫补濒办测补 of Vedic tradition. But the language and style of the Vedas are different from those of 厂尘峁泃颈蝉. From the point of time also both do not show closeness which likely to suggest that the writer of the 厂尘峁泃颈 may not be identical with the Vedic sage 驰腻箩帽补惫补濒办测补. According to Jayaswal, 驰腻箩帽补惫补濒办测补 was a family name and the personal name of the author was lost.^[13] Kane finds it impossible to believe from the style and doctrines of the 厂尘峁泃颈 that it was the work of the same hand that gave to the world, the 鲍辫补苍颈峁�a诲. ^[14] It is indicated at the beginning of the commentary of Vij帽膩ne艣vara that some pupil of 驰腻箩帽补惫补濒办测补 abridged the 顿丑补谤尘补艣腻蝉迟谤补 in the form of dialogue. ^[15] The 厂尘峁泃颈 shows that the author was closely connected to the 艢耻办濒补测补箩耻谤惫别诲补, he may have belonged to the 艢耻办濒补测补箩耻谤惫别诲补 or adhered to the Vedic school of his family.^[16] It may be presumed that the work is associated with the name of 驰腻箩帽补惫补濒办测补 to glorify it as a work of great authority and antiquity.

There are three works named after 痴峁沝诲丑补 驰腻箩帽补惫补濒办测补, Yoga 驰腻箩帽补惫补濒办测补 and B峁沨ad 驰腻箩帽补惫补濒办测补. Verses from these works are quoted in the commentaries and digests. After going through extensive examination of these works, Kane has come to the conclusion that none of these works could have been the composition of the author of the 驰腻箩帽补惫补濒办测补蝉尘峁泃颈.^[17]

Footnotes and references:

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[1]:

驰腻箩帽补惫补濒办测补蝉尘峁泃颈, 1.1-2

[2]:

膩dity膩n墨m膩ni 艣ukl膩ni yaju峁冡梗i v膩jasaneyena y膩j峁卆valkyen膩 khy膩yante/ 艢athapathabr膩hma峁嘺, 14.6.4.33

[3]:

痴颈峁ａ箛耻辫耻谤腻峁嘺, 3.5.1-29

[4]:

Bh膩gavadpur膩峁嘺, 12.6.61-74

[5]:

尘补测腻鈥漝ity膩dav膩pt膩niyaj奴峁冡梗i鈥�// etc. 惭补丑腻产丑腻谤补迟补, 艢腻苍迟颈辫补谤惫补苍, 318.

[6]:

艢athapathabr膩hma峁嘺, 11.6.2.1-10

[7]:

Ibid., 11.6.3.1-11

[8]:

Vide, Macdonell, A.A and Keith, A. B., Vedic Index of Names and Subjects, Volume 2, page189

[9]:

叠峁沨补诲腻谤补峁噛补办辞辫补苍颈峁�a诲, 2.4

[10]:

Ibid., Chapters 3, 4

[11]:

Dowson, J., A Classical Dictionary of Hindu Mythology and Religion, Geography, History and literature, page372

[12]:

箩帽别测补峁� c膩r峁噛akamaha峁� yad膩dity膩dav膩ptav膩n/ 测辞驳补艣腻蝉迟谤补峁� ca matprokta峁� 箩帽别测补峁� yogamabhipsat膩// 驰腻箩帽补惫补濒办测补蝉尘峁泃颈, 3. 110

[13]:

Vide, Jayaswal, K.P., Op.cit., page58

[14]:

Kane, P.V., Op.cit, Volume 1, Part 1, page423

[15]:

y膩j帽avalkya艣i峁�ya岣� ka艣cit pra艣nottara 谤奴辫补峁� 测腻箩帽补惫补濒办测补尘耻苍颈辫谤补峁嚹玹补峁� 诲丑补谤尘补艣腻蝉迟谤补峁� sa峁僰峁�ipya kathay膩m膩sa/ 惭颈迟腻办峁�a谤腻 on 驰腻箩帽补惫补濒办测补蝉尘峁泃颈

[16]:

Jayaswal, K. P., Op.cit., page 59

[17]:

Kane, P.V., Op.cit, Volume 1, Part 1, page450