Introduction to Vedic literature

The research work entitled ‘A dichotomic interpretation of the sacrifices of Rājasūya, Vājapeya and Aśvamedha: their ritualistic and monarchical strata with reference to the Śatapatha Brāhmaṇa’ is an attempt to highlight the dichotomic explication of some major and minor sacrifices of the Śatapatha Brāhmaṇa. The denotation of the term ‘dichotomic’ has been undertaken in this thesis as conveying the ritualistic statute on the one hand and the monarchical or political substrata on the other of the Vedic sacrifices.

In this research work we have deliberately classified some sacrifices of the Śatapatha Brāhmaṇa as major and minor sacrifices at par the implication of their royal space. The major sacrifices are Rājasūya, Vājapeya and Aśvamedha and the minor sacrifices are Puruṣamedha, Sarvamedha, Agnicayana, Cāturmāsya and Sautrāmaṇī.

The Vedas were and are the cultural store house of India. The Brāhmaṇas form a part and parcel of the vast Vedic literature and are generally designated as later Vedic literature. Hence, for thorough understanding of the term ‘Brāhmaṇa’ we have to discuss the meaning and implication of the term ‘Veda’. The term ‘Veda’ means ‘knowledge’, as the word is derived from the ٧ vid (to know). The term Veda also denotes the texts containing the most sacred and authoritative knowledge, the texts whose authority can never be questioned^[1]. The Vedas are the first literary documents in the history of mankind, still in existence. Veda does not denote any one single literary work, it is rather a large extant of literature that come in to being in course of time, and was transmitted by oral tradition from generation to generation.

Sāyanācārya the most celebrated commentator on Vedic texts, has defined the Veda as-“iṣṭaprāptyaniṣṭaparihārayoralaukikaṃ upayāṃ yo grantha vedayati sa vedaḥ”^[2], meaning that which contains the esoteric ways to achieve the desired objects, and to avoid the undesired is called the ‘Veda’. The Vedas are revealed literature, i.e. they are not authored by any human being. Thus, the Vedas are said to be impersonal (apauruṣeya), and hence unquestionable. The Vedas are also called Śruti (that which was transmitted orally) as it contains the highest wisdom traditionally believed to have been revealed to the ancient Indian seers. Manu says-‘Vedo’khila dharmamūlaṃ’^[3]. Various Indian Philosophical systems have taken different positions on the Vedas as authority–‘Pramāṇa’. There are various stories regarding the vastness of the Vedas. One such story is found in the Taittirīya Brāhmaṇa of Kṛsna Yajurveda which runs as follows-Sage Bharadvāja devoted his entire life to the study of the Vedas, but could not finish it. So, he prayed to Brahmā to extend his life for another 100 years for pursuit and completion of the Vedic studies. Brahmā granted his desired boon. Then the sage engaged himself once again in the studies, but he could not find any end of the studies. Thereupon a spontaneous utterance came from the heart of Sage Bharadvāja-‘anata vai vedaḥ’ meaning infinite indeed are the Vedas.

The vast Vedic literature comprises Ṛgveda, Yajurveda, Sāmaveda, and Atharvaveda. Each of these is again sub-divided in to four divisions, viz.—the Mantra/Saṃhitās, the Brāhmaṇas, the Āraṇyakas and the Upaniṣads. According to Vedic etymologist Yāska, there are only two divisions of the Vedas, i.e. the Saṃhitās and the Brāhmaṇas (the Āraṇyakas and the Upaniṣats forming a part and parcel of the Brāhmaṇas), yet some of them are independent text. Āpastamba, one of the most renowned lawgivers of ancient India also holds the same view as ‘mantra-brāhmanayor-veda-nāmadheyaṃ’^[4]. Sāyanāchārya, the great commentator of the Veda in the introduction to his commentary in the Ṛgveda also says that the name Veda is given to the vast body of literature made up of Mantra and Brāhmaṇa jointly.

The portion of the Veda where we get collection of hymns, prayers, magic songs, benedictory words, sacrificial formula and litanies are called ‘Mantra’ or ‘Saṃhitā’. The portion which contains theological discussions especially observations on the sacrifice and the practical or mystical significance of the individual sacrificial rites and ceremonies are called Brāhmaṇas. Āraṇyakas (forest-texts) and Upaniṣats which are partly included in the Brāhmaṇas contain philosophical expositions. The philosophy of ancient India is pervaded in these works. The ‘Saṃhitā s’ and the ‘Brāhmaṇa s’ are loosely designated as ‘Karma-Kāṇḍa’ where the ‘Āraṇyaka s’ and the ‘Upaniṣad s’ are called ‘Jñāna-Kāṇḍa’, as these portions deal with supreme knowledge.

Footnotes and references:

[1]:

‘Vedāḥ svataḥ pramānaṃ|’, -Śatapatha-brāhmaṇa, Ed. by Several learned scholar, Nag Publishers, Delhi, 2002, Introductory Page-5.

[2]:

In the Bhāsya bhūmika of kṛsna Yajurvediā Taittirīya-saṃhitā and Aitareya-brāhmaṇa

[3]:

Manu-saṃhitā-II/6

[4]:

Āpastamba-yajña-paribhāsā-sūtra I/31