MaitrAyans were descendants of kaThas . Again maitrAyana was a term used by group of 12 yaju shAkhAs .( 7 were the mUla maitrAyans + 5 were Upa maitrAyans ).
The gurU paramparA of maitrAyanI shAkhA is as follows .
charakAcharya imparted this yajurveda to kaThAcharya, One among his 12 shishya was maitrAyan maharshI .
maitrAyan maharshI impart this yajurveda to 7 shishyas.
1) mAnava ( author of mAnava kalpasutra )
2) vArAha ( maitreya , son of maitrAyan maharshI , author of vArAha kalpa sutra )
3) dundubha
4) Ekeya
5) hAridrAvIya
6) shyAmA
7) shyAmAyayan

Again haridrAviyAcharya imaparted this yajurveda to 5 shishyas .Namely

5.1) vAsvIya
5.2) AsurIna
5.3) GArgya
( son of garga rishI )
5.4) shArkarakshyA
5.5) mArga

Linage tree of maitrAyanI shAkhA

Among total of twelve , even today we have two shAkhAs surviving ,namely
1) maitrAyanI shAkhA in mAnava sub recension

It is prevalent in Maharashtra near the nagapur , the adherents are followers of mAnava kalpa sutra

2)maitrAyanI shAkhA in vArAha sub recencion

It is prevalent in Gujarat , mostly in community of mODha brAhmans. The followers are adherents of vArAha kalpa sutra.
Long time ago a mODha brAhmana ” SrI harshajI suta SrI rAmakrIshna shAstrI ” famed as ” pandita pAthaka ” had published a ritual manual of this shAkhA under title ” maitrAyanI Ahanika-darpana “.Unfortunately this book is out of print , only few copies are there of this book, mostly in private possession.

According to oral tradition of maitrAyans , dundubha shAkhA was prevalent in Kashmir desha , Ekeya in SaurAshTra kshetra ( A west-southern portion of Gujarat) . gArgya shAkhA was studied in present Vraja khetra ( present brija ) , AsurIna shAkhA was prevalent at gAndhAra ( present Afghanistan) . hAridrAvIya shAkhA was studied in marU desha i.e. present Gujarat+ Rajasthan ( possibly near the haridrA sarovara kshetra ).
Even in nirUkta we get a small fragment of hAridrAvIya shAkhA.

A fragment describing rUdratVa from hAridrAvIya shAkhA

With slight variation in recitation style the rUdraM is common to both upashAkhAs.
It has two parts

1) namakaM

namakaM is housed in 2 kAnda ( also known as madhyam kAnda ) , prapAThaka 9 , anuvAka 1-10.
In srauta context , both mAnava and vArAha srauta sutra employ this hymn in shatarUdrIya homa of agnichayan ritual.

( from vArAha srauta sutra )
( from mAnava srauta sutra )

In grihya context shatarUdrIya  hymns are used in shulagava yagya and in ceremony of marriage . When groom with bride returns to his home , and counters special places then bramhA / Adhavaru recites some mantras .

( from mAnava grihya sutra )
( from mAnava grihya sutra )

2) chamakaM

chamakaM is housed in 2 kAnda ( also known as madhyam kAnda ) , prapAThaka 11 , anuvAka 1-6.
The srauta context of chamakaM is in vasoRdhArA homa of agnichayan ritual.


The hymn invokes, apart from agni and vishnu at the beginning, a pantheon of Vedic deities that are successively linked with Indra to enable the yajamAna or sacrificer/patron to successfully perform Vedic fire sacrifices .


OM asya rudrAdhyAyasya , maitrAyan R^ishI ,mahA rUdrO devtA , nAnA ChhandAñsI ,SrI sadAshiva prasAda siDdharThye jape viniyoga ||

With following mantrAs Avahan and dhyAna is done.


Mula rUdraM







The last 57th mantra is not recited here .
It is recited at last of chamakaM.




The following verse of namakaM is recited here ,at the end of chamakaM.


Animesh’s blog

2 thoughts on “maitrAyanI-rUdraM

  1. Namaskaram!
    This is really informative. Since this too is a shAkhA of Krishna Yajus, how are the svara markings decoded? The svaras in the script appear to be similar to Shukla Yajus.


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