Atharvaveda ancillary literature (Study)
by B. R. Modak | 1959 | 179,855 words
The essay studies the ancillary literature of the Atharva-Veda with special reference to the Parisistas. It does so by understanding the socio-cultural and philosophical aspects of ancient Indian life. The Atharvaveda addresses encompasses all practical aspects of life from health and prosperity to rituals and sorcery. This thesis systematically ex...
Part 7 - The Caranavyuha (introduction and summary)
The Caranavyuha is an important Parisista (49) which gives us, in one sweep, a full picture of the mighty tree of the Veda with its four main branches and the ramifications of each of these branches into a large number of twigs known as caranas. .1 It is from this fact that it derives its name Carana-vyuha, that is, the arrangement, or formation in a recognised order, of the literature belonging to the many recensions (carana) of the Veda. The Carana-vyuha , accordingly, constitutes one of the basic manuals for the study of the Veda. As has been noted already (p.284), The Katiya-Parisista also has a Caranavyuha The great sanctity and authority attributed to the Veda, which is considered to be "Revelation", are confirmed by the scrupulous care bestowed on its every single syllable and accent. We find that not only the number of hymns, but also the number of rks, words, and even syllables are minutely counted and given in some of the Caranavyuhas. It has been rightly observed that "the Caranavyuha is a work written in a simple style to introduce the readers to the geneology of the Vedic tree, under whose shade the Hindu culture has grown and 1. The following works on this subject deserve special mension: Sieman, Beitrage zur kenntnis der vedischen schulen (Kiel 1889); Siegling, Die rezensionen des Caranavyuha (Berlin 1906); and Renou, Les ecoles vediques et la formation du Veda (Paris 1947).
670 preserved itself intact, defying the thundering stoms and devastating cyclones for thousands of years". 2 The Caranavyuha in the Atharvaveda-Parisistas does not give in detail the information relating to the other Vedas; but the literature belonging to the Atharvaveda, Saunakiya recension is mentioned in full. It begins by stating the upvedas, the got ras and the presiding deities of all the four Vedas. It is said in the Caranavyuha that Arthasastra is the upaveda of the Rgveda , whereas Katyayana says that Ayurveda is its upaveda. Both the texts agree in saying that Dhanurveda is the upaveda of the IV and Gandharvaveda, the upaveda of the Samaveda Katyayana states that Arthasastra is the upaveda of the Atharvaveda, Saunakiya recension , while our Carana-vyuha states that Ayurveda, as also abhicara (magic), is its upaveda. The Rgveda is said to belong to the Atreya gotra and is presided over by Agni; the IV belongs to the Kasyapa gotra and is presided over by Vayu, the Samaveda belongs to the Bharadvaja gotra and is presided over by Visqu; and the Atharvaveda, Saunakiya recension belongs to the Vaitayana gotra as is presided over by Brahman.3 Katyayana mentions Gayatri, Tristubh, Jagati and Anustubh as the metres belonging to the four Vedas respectively. The Caranavyuha gives the number of the recensions of the Rgveda as They are: 1) Asvalayana 2) sankhayana 3) Sadhyayana 4) Sakala 5) Baskala 6) Audumbara and 7) Manguka. seven. 2. M.S.Aney, Foreword to Caranavyuha-Bhasya (ed. by Ayachit, Poona 1954), p. 2. 3. According to Katyayana, the presiding deity of the Rgveda is Soma, that of the Yajurveda is Indra, and that of the Samaveda is Rudra. He mentions Vaikhanasa as the gotra of the Atharvaveda, Saunakiya recension
6 671 Katyayana mentions only five and omits Sadhyayana and Audumbara. He states further that the Rgveda is divided into 10 mandalas or 64, adhyayas or 1006 vargas and consists of 1017 hymns and 152585 padas. 5 The Caranavyuha states that the study of the Rigvedins consists of 10580 rks and a quarter. According to Ayachit, this mumber is to be explained as follows: There are the usual 10496 rks; in addition to these there are 70 naimittika dvipadas and 15 rks from the samjnana sukta (khila 36). This makes up the number 10581; and the remaining quarter is bhadram no api vataya manah. This quarter is specifically referred to by the Rksarvanukramani (7.7.2) and also by the AA (5.8). 7 Turning to the IV the Carana-vyuha enumerates its 24 recensions, whereas Katyayana states their number to be 86, and Patanjali, to be 100. The Caranavyuha points out that the study of the Yajurvedins consists of 1800 mantras. Katyayana also mentions the same 8 4. For a detailed consideration of these names see: Bhagawaddatta, History of Vedic literature (Hindi), pp. 182-247. 5. Katyayana states further that for those, belonging to the Vasistha gotra, the padas are only 152514 (as the varga: indra utibhih, Rgveda III.53.21-24, consisting of 71 padas is not recognised by them. This tradition reminds one of the refusal of Durga, who was a Vasistha, to comment upon certain rks in his Nirukta-bhagya, because as he says: vasisthadvesinya jima cah | naitah vasisthah samvanti | 6. Caranavyuha-bhagyanuvada (Marathi), p. 31. 7. Rgveda X.20.1. Cf. Ravidhana 3.8.6. 8. 9. Cf. Cf. Bhagawaddatta, op. cit., pp. 250 f. The Caranavyuha quotes the verse dve sahasre sate ayune -- which appears with slight variation in Katiya Parisista (5.2) also. In fact the number of mantras is 1975. Cf. Bhagawaddatta, op. cit. P. 275.
672 number. Further it is stated that by studying the Veda thrice, i.e. as samhita, pada and krama, one becomes kramapara. According to the Caranavyuha , there are three sakhas of the IV, namely, 1) Varcikam or Arthadhyayaniyah 2) Parascaryah or Para sramaniyah and 3) Parakramavatah or Kramaparah. These words probably refer to those who study the Veda with a view to its sense, those who merely recite it to its end and those who recite it in the manner of the krama, respectively. Katyayana mentions the names of the 18 Parisistas belonging to the Yajurveda These have been already noticed above (p.284). As regards the Samaveda , the Caranavyuha states that there were a thousand recensions belonging to that Veda. But as the followers of the Samaveda studied the Veda on the anadhyaya days, most of the recensions are said to have been destroyed by Indra and only a few surrived. They are 1) Ranayaniya 2) Sadyamugra 3) Kalapa 4) Mahakalapa 5) Kauthuma and 6) Langalika. Katyayana narrates the same legend but mentions the names of the recensions as 1) Asurayaniya 2) Vasurayaniya 3) Vartantareya 4) Pranjalargvainavidha 5) Pracinayogya and 6) Ranayaniya. Katyayana states further the nine divisions of the Ranayaniya. One of these divisions is Kauthuma which is divided further into six sub-divisions. The Carana-vyuha also mentions the six sub-divisions of the Kauthuma but the names totally vary. According to the Caranavyuha , they are: 1) Sarayaniya 2) Vatarayaniya 3) Vaitadhrta 4) Pracina 5) Tejasa and 6) Anistaka; while according to Katyayana, they are: 1) Kauthuma 2) Asurayana 3) Vatayana 4) Pranjalidvainabhrt 5) 2
673 Pracinayogya and 6) Naigamiya. The study of the Samavedins is said to consist of 8014 samans together with uhyas and rahasyas (1.e. Upanisads). Katyayana mentions that there are 180 Agni hymns, 104 Soma hymns and 26 Indra hymns which the Samagas chant. As regards the number of recensions belonging to the Atharvaveda, Saunakiya recension , the Caranavyuha and Katyayana agree in stating it as 9, but the names given are different. The Caranavyuha gives the names as 1) Paippalada 2) Tauda 3) Mauda 4) Saunakiya 5) Jajala 6) Jalada 7) Brahmavada 8) Devadarea and 9) Caranavaidya. Out of these only Paippalada, Saunakiya and Caranavaidya are found in the enumeration of Katyayana, the other names being Danta, Pradanta, Auta, Jabala, Brahmapalasa and 10 Kunakhivedadarsi (!). Roth has systematically analysed the native traditions and has arrived at the conclusion that five names may be securely picked out of the varying reports as authentic. The information about these recensions as given in the Atharvaveda-Parisistas and other literature is summarised below. 11 1) Paippalada: The name goes back to an acarya Pippaladi. The mantras quoted at the end of Atharvaveda-Parisistas 1 are called 12 Paippalada mantrah. There occurs one pippaladi-santigama 10. The sakhas of the Atharvaveda, Saunakiya recension are referred to in the Mahabhagya (paspasahnika): 4.1.18, 2.66,194, 3.101. Majjhimanikaya (2.5.10) mentions Taudeya. 11. Der Atharvaveda im Kaschmir, pp. 24 f. 12. Cf. Atharvaveda-Parisistas 2.3.6; 23.10; 24.14,41. According to Atharvaveda-Parisistas 6.2.5, Atharvaveda, Saunakiya recension XIX. 56-58 are Paippalada mantras.
674 in the Ganamala. 13 Atharvaveda-Parisistas 2.3.5 states that a person belonging to the Paippalada school should be appointed as a Purohita and Atharvaveda-Parisistas 22.10.4 states that the Aranilaksana has been taught by the wise Paippalada. 14 Accord- 2) Tauda: The word Taudayana occurs at Atharvaveda-Parisistas 22.2.3 where it is stated that, according to the Staudayanas, the arani should be as high as the shoulder or the chest. ing to Majjhimanikaya (2.5.10) there lived in Kosala, Taudeyya or Todeyya Brahmanas at the time of Buddha (Tathagata). 3) Mauda 15: At Atharvaveda-Parisistas 2.5.2 the Mauda school is attacked by stating that if a king employs a person belonging to the Mauda school as a Purohita, the king perishes within ten months or a year. Atharvaveda-Parisistas 22.2.4 states that, according to the 16 Maudas, the length of the arani should be eight fingers. Patanjali's Mahabhasya mentions the name Mauda in close connection with Paippalada." 17 4) Saunakiya: This is the most popular sakha of the Atharvaveda, Saunakiya recension The word Saunaka occurs at Kausika Sutra 85.8 as a school-name and a Saunaka-sacrifice is mentioned in Vaitana Sutra 43.25. The 13. Atharvaveda-Parisistas 32.20. Cf. Bloomfield's note on Kausika Sutra 9.7 (p.29). 14. The word is sometimes spelt as Staudayana. 15. Cf. Mahabhagya IV.2.66. Cf. also IV.1.86, 2.104, 3.101. where the word occurs as Maudakam. The word Mauda occurs in the Sabara-bhagya (1.1.30). 16. Atharvaveda-Parisistas 23.10.5 mentions the patronymic Maudayana. 17. Cf. Indische Studien I, p.152; XIII, p.435.
675 18 Atharvaniya Paddhati on Kausika Sutra 1.6 cites the Vaitana Sutra as a saunakiya sutra. The Caturadhyayika is expressly Saunakiya. The persons belonging to this school are called Saunakeyah and the name Saunaka occurs at many places in the Parisistas. Saunaki appears at 2.4.1 and 43.4.53. Kesava in the introduction to his Paddhati on the Kausika Sutra states that the Kausika Sutra belongs to four schools with Saunaka at the head. 19 Panini mention the name at IV.3.106. Bloomfield states: "In the outside reports of the Atharvaveda, Saunakiya recension sakhas, the name occurs with many corrupt variants, and I believe that the kaunakhin or kunakhin ... who are frequently mentioned with saunakin are the result of a popular etymology, perhaps with sinister intent (kunakhin 20 'sick-fingers'), based upon the name Saunakin itself." 5) Jajala: Atharvaveda-Parisistas 22.2.3 states that, according to Jajalas, the arani should be as high as the thigh. In the Mahabhasya, the school is represented by the name of its 22 acarya Jajali. 21 Roth thinks that Bhagali (Cf. Kausika Sutra 9.10; 17.27; Vaitana Sutra 1.3; 22.1; 28.12) is at the bottom of this school-name. 6) Jalada: Atharvaveda-Parisistas 2.5.2 suggests that a person belonging to the Jalada school should not be appointed as a Purohita. 18. 1.3.1; 196.1.1; 22.2.5; 23.13.4; 25.1.5; 30.1.1; 52.1.2; 58.3.11; 62.1.6; 68.1.2. 19. 20. tatra catasrsu sakhasu saunakadisu koyim samhita vidhih | Intro. to Kausika Sutra , Journal of the American Oriental Society XIV, p.xxxv. 21. Cf. Indische Studien XIII, p.435. 22. op. cit. p. 25.
676 At Atharvaveda-Parisistas 22.2.4, it is stated that, according to the Jaladayanas, the length of the arani should be a vitasti. 23 7) Brahmavada: The name is not met with anywhere except in the Caranavyuha 24 (Atharvaveda-Parisistas 49.4.1). 8) Devadarsa: Atharvaveda-Parisistas 22.2.3 states that, according to Devadareas, the arani should be of an arm's length. The word occurs at Kausika Sutra 85.7 and in Panini (loc. cit) as Devadarsaninah. 9) Caranavaidya: Atharvaveda-Parisistas 22.2.4 mentions that, according to the Caranavaidyas, the arani should be as high as the thigh. Kesava is his Paddhati on Kausika Sutra 6.37 states that the hymn tvam agne vratapa asi and kamas tad age (Atharvaveda, Saunakiya recension XIX. 59) consists of three verses (Atharvaveda, Saunakiya recension XIX. 52) consists of five verses according to the Caranavaidyas. Vayu Purana (61.69) mentions the number of mantras in the Caranavaidya recension as follows: tatha caranavaidhanam pramana samhita srnu | satsahastranamuktamucah sadvimsatih punah || The Brahmanda Purana (2.35.78) agrees with this enumeration. The study of the Atharvavedins is said by Katyayana to consist of 12000 rks. The Caranavyuha gives the number as 12380 rks, 2000 paryayas and many other arcikas. It is difficult to explain these numbers as the number of rks and paryayas in the (first eighteen kandas of the) available Saunakiya recension is only 3899 and 56 respectively as given by the Pancapatalika 23. Atharvaveda-Parisistas 22.2.4 mentions the Bhargavas also with the 24. Jaladayanas. Cf. Bloomfield, The Atharvaveda (Grundriss), p. 13.
677 (The number of avasanas is 452). If we are to believe in the tradition recorded in the Carana-vyuha of the Atharvaveda, Saunakiya recension and of Katyayana, we have to say that a very large amount of mantras from the Atharvaveda, Saunakiya recension has not come down to us. The Caranavyuha states that there are 6000 gramyaranyakas (49.4.3). It is hard to say as to which texts are referred to by this name. Then the Caranavyuha states that the Gopatha Brahmana once consisted of a hundred prapathakas, but only two of its Brahmanas, namely the purva and the uttara have survived. As regards the Upanisads belonging to the Atharvaveda, Saunakiya recension , the Caranavyuha gives two lists, one of 28 names and the other of 15. The Upanisads common to both of them are: 1) Maundaka 2) Prasnaka 3) Brahmavidya 4) Ksurika 5) Culika 6) Atharvasiras 7) Atharvasikha 8) Garbhopanisad 9) Mahopanisad 10) Brahmopanisad 11) Pranagnihotra 12) Mandukya and 13) Vaitathya. The two remaining Upanisads in the second list are Advaita and Alatasanti. 25 The Upanisads mentioned only in the first list are: 1) Nadabindu 2) Brahmabindu 3) Amrtabindu 4) Dhyanabindu 5) Tejobindu 6) Yoga sikha 7) Yogatattva 8) Nilarudra 9) Pancatapini 10) Ekadandi 11) Samnya savidhi 12) Aruni 13) Hamsa 14) Paramahamsa and 15) Narayanopanisad. The first list, which contains a greater number of Upanisads, appears to be an interpolation, firstly because it mentions the Upanisads before 25. It may be noted that Mandukya, Vaitathya, Advaita and Alatasanti are the names of the four adhyayas of the Gaudapada-Karikas.
678 the Brahmana is mentioned and secondly because it includes many minor Upanisads such as Nadabindu, Yogasikha, Paramahamsa etc. As regards the Kalpas, Katyayana agrees with the Caranavyuha in saying that they are five, but the names given by the two sources vary slightly. The names Naksatra-kalpa and Santikalpa are common to both of them. Katyayana mentions Samhita-kalpa, which the Caranavyuha refers to as Samhita-vidhi (possibly for metrical purpose). Vaitana-kalpa and Angirasakalpa of the Caranavyuha are respectively called Vidhividhana-kalpa and Vidhana-kalpa by Katyayana. Katyayana further states that each Kalpa consists of 500 (rks). It is difficult to say how this counting has been made. Katyayana does not mention the five Laksanagranthas, namely, Caturadhyayika, Pratisakhya, Pancapatalika, Dantyosthavidhi and 26 Brhatsarvanukramani which the Carana-vyuha mentions. The non-mention of these ancillary texts by Katyayana does not necessarily mean that the Laksana granthas were composed at a later date. Presumably, he does not consider them to lie within the scope of a Carana-vyuha. The Caranavyuha then goes on to enumerate the 72 Parisistas. Actually 79 names are given. Some Parisistas have two or three sub-divisions and their number can be known from the colophons. Thus, for instance, Parisista 17 is called Hastidiksa; and 18, Asvadiksa. This latter is followed by 18 b 26. Kalpe Kalpe panca satani bhavanti.
679 which deals with the same topic. It might have been added later as it contains Hastyasvadiksa in greater detail. 18° also is similarly added though it deals with a different topic, namely, Vraotsarga. Laghulaksahoma is followed by Brhallaksahoma, and those are numbered as 20 and 20 b. It is strange that at the end of the list of the Parisistas, the Brhat sarvanuk ramani is mentioned, though it is already included among the Laksanagranthas. It may be, incidentally, pointed out that similar is the case with the first Parisista, namely the Naksatra-kalpa, which has been included among the Kalpas. 28 Then the Caranavyuha enumerates 18 vratas. The Veda-vrata has already been explained in the Uttama-patala (Atharvaveda-Parisistas 46) 27 and therein reference has been made to Sirovrata (1.7), Yamavrata, Mitravrata (i.e. Savitra-vrata), and Mrgara-vrata (1.9) as well as Mailavrata and Mailottaravrata (8.3). Vigasahivrata is performed by offering oblations with the mantras: visasahim sahamanam 29 and Santivrata by offering oblations with the mantras of the santi-gana (Atharvaveda-Parisistas 32.1). It is difficult to say anything about the nature of Sikhivrata, Ganavrata, Sikhavrata, Adhivrata and Angirovrata, as these have not been 27. See the section "Ritual and Religious Observances" (pp. 499-503 above). 28. The Maitrayani Samhita of the Atharvaniya Paddhati (in the Royal Library at Berlin) is said to deal with Upanayana, Vedavrata, Kalpavrata, Mrgaravrata and Vigasahivrata. Bloomfield, Journal of the American Oriental Society XI, p.376. 29. Atharvaveda, Saunakiya recension XVII.1. Cf.
680 mentioned elsewhere in the Atharvaveda-Parisistas Nor are they described in the 30 Vratakhanda of the Caturvarga Cintamani. Marud vrata is described by Hemadri 31 as being performed on the sixth day of the bright half of Gaitra. A figure consisting of forty-nine squares is to be drawn and forty-nine deities are to be worshipped. Forty-nine lamps are kindled and the deities are prayed to. Brahmanas are fed and are given daksina. It is stated that this vrata fulfils all the desires of a person and leads him, after death, to the heaven. The concluding part of the Caranavyuha contains a glorification of the Atharvaveda, Saunakiya recension A person, who is initiated in the Atharvaveda, Saunakiya recension , is said to be initiated in all the Vedas; and a person, who belongs to any other Veda and wishes to study the Atharvaveda, Saunakiya recension , is asked to be initiated again (punar upaneyo). Then it gives a legend about the conversations between the sages and god Brahma, who eulogises the Atharvan priest. the verse brahma jyestha In support of this eulogy 32 has been referred to. The four Vedas have been personified and their features 30. Kausika Sutra 18.23 mentions Tejovrata. 31. Caturvarga Cintamani Vol. II, part 1, pp. 775-8. 32. Atharvaveda, Saunakiya recension XIX.22.21, 23.30.
681 have been described in an interesting way. 33 The Carana-vyuha agrees with Katyayana in most of the details. The Rgveda (personified) he possesses eyes is said to be of a yellowish complexion; 34 like lotus-petals, has a well-formed (suvibhakta) curly hair and beard, strong thighs as well as legs and is five spans (aratni) in height (while standing - Katyayana). The IV (personified) is tall, has protruding belly and stout neck and cheeks, is red in colour (or black - Katyayana) and is six pradesa in height. According to Katyayana, he possesses brown eyes. The Samaveda (personified) is mighty, fragrant, bright, soft-speaking and a brahmanya, has long arms but a diseased skin, is black in colour and has a shrill (katara) voice. He is six aratnis in height. 35 The sages and Brahma are said to 33. Cf. Caturvarga Cintamani, Vratakhanda II, part 1, p.104 rgvedah cetavarnah syadvibhujo rasabhantah | aksamalabhyah saubhyah pritascadhyayanaptah || nilotpalabhasah samaveda dhyananah | aksamalanviti dakso vame kambudharah smrtah || ajasyah pitavarnah syadhanurvedaksasutradhrk | vame kulisapani bhutido mapradah || atharvanamidha veda dhavali katananah | atasutram ca khatava vibhrano'yam jayapriyah || Further Hemadri (p.108) quotes from Visnu-dharmottara Purana : rgvedastu smrto brahma yajurvedastu vasavah | samavedastatha visnuh sambhuscat || 34. Katyayana calls him white (sveta). 35. Katyayana describes him in high terms, as being pure, wearing garlands, and having a clean dress, well-controlled mind and senses, a huge body and tremulous (katara) or golden eyes. He is like the Sun in complexion and is nine aratnis in height.
682 be standing beside him and praising him. The Atharvaveda, Saunakiya recension (personified) is tawny in colour, fiery (tiksna), fearful and capable of assuming various forms at will. He has the whole world as his self and has his senses well-controlled. He is full of irresistible flames. He performs mean (ksudra) activities, has four faces and two wings, and is religious-minded, strong, wise, cruel, thoughtful and full of enterprise (utthanasila). He is six aratnis 36 in height and belongs to the Vaitayana Gotra. According to Katyayana, he possesses a complexion like the hue of a blue lotus and is ten aratnis in height. It is difficult to explain the entire symbolism underlying the description of the personified Vedas. But it is interesting that one finds in them some characteristic features associated with the priests belonging to those respective Vedas. Thus, for instance, the Rgveda is said to be having a well-formed neck, possibly due to the continuous recitation of the mantras (which gives a very good exercise to the throat as well as to the neck which is moved up and down to denote the accents). The IV is said to be red in colour, possibly because of its close association with the sacred fire, and the Samaveda has naturally a shrill, musical voice necessary for chanting the samans. The description of the Atharvaveda, Saunakiya recension is most characteristic. That Veda is associated with magic, and hence it is said to have the power of assuming various forms 36. The text (49.5.11) reads sad ratrani. It should be gadaratni, thus describing the height of the Atharvaveda, Saunakiya recension personified, as in the case of the other Vedas.
683 at will. It occupies itself with witchcraft, sorcery and other unsophisticated activities, and, being associated with the Ksatriyas, it is described as being full of enterprise. The Caranavyuha concludes by stating that a person, who declares the names, colours, gotra, appearance and stature of each of the four Vedas, will be able to remember his past lives (jatismaro bhavati) and will go to Brahmaloka after death.