Part 1 - A study of the Vratas in the Gaṅgājala (II)—Introduction

[Full title: A study of the Vratas in the Gaṅgājala II with particular reference to the Vratas practised in Kāmarūpa]

Researchers both orientalists and occidentalists find it difficult to assert an accurate date to the Vedas. In this regard, M. Winternitz’s view is worth mentioning. We hold that the probable date of the beginning of the Vedas is 2500-2000 B.C.E and the end of it is between 750-500 B.C.E.^[1] The presant study has focused partly on the Post Vedic period. In this regard M. Krishnamachariar has stated that, the Sūtra literature may rightly be called the connecting link between the Vedic and Post Vedic i.e., Classical Sanskrit literature.^[2] This Sūtra literature does not belong to Vedic literature as it is a kind of literature authored by human beings. It is therefore, Sūtra literature that consists of six Vedāṅgas are said as the literature of Post-Vedic period. The Kalpasūtra, the second among the six Vedāṅgas consists of four literatures viz., Śrauta, Gṛhya, Dharma and Śūlva. While the Śrautasūtras explain the minuite details of sacrifices revealed in the Vedas, the Gṛhya rituals deal with the rules and regulations of householder who had to follow there in their day to lives. Dharmasūtras on the other hand, deal exclusively with the law and custom formulated by the authors of Dharmasūtras or Dharmaśāstra.^[2] Thus a prāyaścitta sūtra (that deals with the atonement or expiatory rites), śrāddhakalpa (that deals with ancestral sacrifices) are nothing but the outcomes of the gṛhyasūtra for better understanding.^[3]

In later times, after the Sūtra period (till the 18^th century CE) there is noticed a class of sacred literature under different heads-such as Prayoga, Paddhati, Kārikā, Kaumudī, Tattva, Bhāsakara etc., under Smṛtinibandha class. Here it should be kept in mind that the Smṛtis are the base of smārta, a literature and the smārta school is a conglomeration of the regulations of the gṛhyasūtras in association with the religious codes of Dh.sū. There are found some other complete works also such as Gaṅgājala and Pūrṇacandra in the Kamarupa School of Dharmashastra dealing elaborately with the religious regulations of different rites, which are already discussed in the chapter I of the present work.

Regarding the practice of religious festivals in India, Henry C. Brook who was the first scholar to make an attempt on the date of the Veda in 1805 CE while he was writing seriously on the Hindu religious festivals in vogue in India during his stay in India,^[4] may be referred to.

It is worthy to mention here that, Hindu religious festivals are being treated as indispensable parts of the Vratas.^[5] In a broad sense the Vratas and other pertinent festivals owe their origin to the Kalpasūtras, but they are primarily associated with the gṛhyasūtras followed by respective pariśiṣṭas of the concerned Vedas. The dharmasūtras, the third branch of Kalpasūtras also play a vital role in the growth and development of the vratas and festivals (besides other aspects-the saṃskāras beginning from the conception of a child to its funeral rites). Therefore the two above aspects are domestic in nature and due to their close-proximity with the household affairs, they prove their association with the gṛhyasūtras in a manner complementary to each other.

Now, focusing upon the Vratas dealt with in the Gaṅgājala, more precisely the Gaṅgājala II, it is obscrved that Damodara Misra has discussed about thirty five Vratas in equal number of sections in the first pariccheda of the same book called Vrataviveka, immediately after the completion of the deliberation on tithiprakaraṇa. In fact, the Purāṇas are the store houses of the Vratas and related festivals, a good number of which are still in practice throughout the length and breadth of our country.

The Vratakośa, although draws criticism from P.V. Kane, has recorded 1622 vratas.^[6] In comparison to the Vratas of the above works Dāmodara Miśra has selected some vratas many of which have pan-Indian importance and only a few that highlight local customs to a great extent. The Vratas that bear the pan-Indian features have been grouped in general class and those representing local customs the particular class. The prevalence of the second group of Vratas in Kāmarūpa can be assummed from the royal inscriptions and notifications of the respective kings. For example, the Borgāon grant of king Ratnapāla refers to Viṣṇupadīsaṃkrānti (saṃkrāntau viṣṇupadyāñca pañcaviṃśābdarājyake), Howrāghāt plate of king Valavarma refers to Śakroṭṭhāna [Śakrotthāna?]; (śakroṭṭhānevidhinavrsamdatta), Nagāon plate of king Valavarma refers to fasting (annāśana vidhinā vīrastejasī). The Copper plate inscription of the Devighar dated 1705 śaka

era of king Gaurīnāth Siṃha refers to Goddess Durgā (bhagavatyādaśabhūjayousridurgādevyah), Māghīsaṃkrānti, Vaiśākhasaṃkrānti, Kārtikasaṃkrānti, Śivacaturdaśī, Dūrbāṣṭamī [Dūrgāṣṭamī?], Dolyātrā [Dolayātrā?] are referred to in the copper plate inscription of Dirgheśwarī temple of king Sivasiṃha (1661 śaka), the land grant copper plate inscription of the Siddheśvara temple (1645 śaka) issued by king Śivasiṃha refers to Māghīsaṃkranti, Vaiśākhī, Aśokāṣṭamī, Śivarātrī etc. besides four Ekādaśīs and Dolyātrā [Dolyātrā?]. These inscriptional records indicate that, different Vratas and related festivals were in practice in those days and these are still in vogue in Assam.

Out of them thirty five Vratas, only fourteen vratas are taken up here for elaboration in an alphabetic order in two groups—(a) general (b) particular.

The General vratas are—

1. Agastyārghya,
2. Bhīṣmāṣṭamī,
3. Ekabhakta,
4. Nakta,
5. Saptamī,
6. Upavāsa,
7. Yugādi.

Particular vratas are—

1. Ambuvācī,
2. Bhūmidāha,
3. Caitra Madana Trayodaśī,
4. Halavāhana-niṣedha,
5. Śakroṭṭhāna [Śakrotthāna?],
6. Śayanādi.

Footnotes and references:

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[1]:

Winternitz, M., A History of Indian Literature, Vol-I., p. 288

[2]:

Krishnamachariar, M., History of Classical Sanskrit Literature, Introduction, p.xii

[3]:

Majumdar, R.C., The Vedic Age, pp. 479, 481

[4]:

Sarma, Thaneswara, Sanskrit Sāhityar Itibṛtta, p.78

[5]:

Catuevedi, Purusottam, Bhāratīya Vratotsava, p.252

[6]:

Hosingha, Jagannath Sastri, Vratakośa, P. 323