kapishThala rudrIya

There was a time , kapishThala shAkhA was studied in Maharashtra , Gujarat, Madhya Pradesh.
The last adherents of this shAkhA surviving in Maharashtra, still refer to this fact in order to enhance their social position. While the kapishThala shAkhA still was well-known to the commentators until the end of the first millennium there followed a retreat of the school to a few areas in Central India. This is matched by the evidence of inscriptions and copper plates during the last few centuries, the kapishThalas could only survive in some districts of Northern and Eastern Maharashtra and central part of Madhya Pradesh . Their numbers have concentrated more and more at Nagpur where for the first time since the medieval period they were accorded some support by the Bhonsle dynasty.The retreat of this school has been accompanied by increasing loss of their written and oral traditions: Surrounded on all sides by the strong and expanding traditions of the shukla and krishna yajurvedIns . Benefited by medieval monarchs, the charak kapisThalas of Nagpur at length imported the traditions of the maitrAyani shAkhA (in the mAnav sub recension i.e. their sutra is mAnav ) from Nasik and Nandurbarwhich have been cultivated ever since. However, there are a few indications that even today manuscripts and remnants of the oral and ritual traditions of the charak kapishThalas still survive.
The following kapishThala rUdrIya is one of orally preserved portion of kapishThala tradition.

kapishThala rUdrIya have two parts namely
1) namakaM
It is housed in 27^th chapter ,of kapisThal samhitA, anuvAka 1-6 . ( This portion contains a total of 6 anuvAka )
The original context of the namakaM according to my opinion ( on behalf of lost kapisThala srauta sutra  ) is in shatarUdrIya homa of agnichayan ritual.

2) chamakaM
It is housed in 28^th+29^th ( partially ) chapters of kAthaka samhitA, anuvaka 7-11, 1anuvaka of 29^th chapter. The original context of the chamakaM according to lost kapishThala srauta sutra  is the piling up of the fire-altar of chayan . 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 .

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