Introduction to the Brahmanas (commentaries of the Vedas)

Brahmanas are the commentaries of the Vedas. The word means explanation or utterance of a learned priest upon any point of ritual and exposition. All these treatises are divided into two distinctive parts known as Vidhi or rule and Arthavada or explanation. For instance the Satapatha-Brahmana lays down the rule that the priest should touch water for purification before he commences any priestly duty, because people are impure cn account of speaking untruth, etc., and water purifies the body and the mind. This is followed by a discussion e. y, if the priest seould fast for the same purpose of purification. Thus the discussion leads to the tracing of etymologies of terms like Upasatha (fast). Discussion also includes how the sacrifice is identified with the Prajapati (creator) or Vishnu; or which prayers (mantras) should be selected for utterance for a sacrifice performed with a view to getting a son who woull be able to kill an enemy. Sexual morality, etc.; are also discussed. By way of illustration of the success or failure of a sacrifice stories like those of Sunahsepha, king Harischandra and others are related. own Each of the first three Vedas has its Brahmanas. The Brahmanas of the Rig-Veda emphasise the duties of the Hotri priest, those of the Yajurveda that of the Adhvaryu prsest, and those of the Sainaveda that of the Udgatri priest. The Aitareya and the Kausitaki or Sankhyayana are the chief chief Brahmanas of the Rigveda. The Aitareya consists of 8 Panchakas comprising 4 adhyayas or chapters which deal with the Soma sacrifices like Agnihotra and. Rajasuya. The Kausitaki or Sankhyayana in 38 chapters deals, in chapters J-VI, with food sacrifices performed on the occasion of the new and the full moon and seasons, and in chapters VII-XXX with Soma sacrifices as in the Ait-rega. Of the Brahmans of the Snma-Veda the Tuya, the Shulvima and the Jaiminiya Talavakara are well known, They deal with the same subjects as the Brahmanas of the Rigveda. But the Tandya, otherwise

called Pancha-Vimsa because of its 25 chapters, contains the oldest legends and describes the Vratya ceremonies dealing with the purification of those who were not initiated in proper time. The Shaqvimsa of 26 chapters being a supplement to the Panchavima of 25 chapters deals in the last chapter called Adbhuta or wonderful with miracles and omens. Of the Brahmanas of the Black Yajurveda the Kathaka-taittir.ya is in continuation of the Samhita itself and deals among other usual objects with the Purusha-medha or human sacrifice. Of the white Yajurveda the Satapatha Brahmana is the most famous. It is so called because it consists of 100 chapters, of which chapter XIV is ascribed to Yajnavalkya, and chapters VI and IX to Sandilya. Among other things it describes the Asvamedha or horse sacrifice, ceremonies of Pravargya, Agni-chayana, upanayana or initiation, veda-vratas or duties of student life, sraddhas or ancestral worship, etc. Under the Atharva-veda no Brahmana exists. Thus the main function of all the Brahmanas proper is the laying down of the precise rules and regulations for the performance of a sacrifice The Aranyakas (or forest books) though independently belong to the Vedas form the first part of the speculative portion of the Brahmanas. They generally discuss theology and are meant for the Vanaprastha stage of pious men who have retired to the forest (aranya) and are no longer required to perform all the five daily sacrifices like the householders of the Garhastya stage of life. Similarly the Upanishads which also exist independently form the last portion of the Brahmanas. They are so called because they were originally intended to deal with the secret or esoteric doctrine to be communicated to the pupil by his teacher in the solitu le of the forest instead of at the village, and the relation between the individuals and the Creator. The Brahmanas, therefore, are records of both the sacrificial deeds, and theological and philosophical thoughts. The former function is predominently concerned with 'matter' and the latter with 'spirit', thus the Brahmanical literature has no beauties of its 'form'. The earlier portion, however, contains accent marks but the latter parts are devoid of this nicety of pronunciation and approach the 'form' of the classical Sanskrit

Regarding the age of the Brahmana literature scholars have agreed to place the old and genuine Brahmanas to the pre-Buddhist period.