Salutation to holy Ga eśa

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`ब्राह्मणं त्वष्टविध'<sup>114</sup>-[Ten Principal Upanishads with Śā_karabhā_ya, BU, p. 144]-मिति बृहदारण्य<sup>115</sup> उक्तम्।तैत्तिरीयब्राह्मणे ब्राह्मणस्य षड्विधत्वमुक्तम् । `यद्ब्राह्म॒णानी॑तिहा॒सान्पु॑राणानि॒ कल्पा॒न्गाथा॑¹¹⁶ नारा- श्ँसी'रिति [TA 2.9.1] । अष्टविधब्राह्मणस्यार्थो भगवत्पादैरेवमभिहितः [Ten Principal Upanishads with Śā_karabhā_ya, BU, p. 144]। ``इतिहास उर्वशीपुरूरवसोः संवादादिः¹¹⁷ । `उर्व॒शी हाप्सरा॒' [ŚB 11.5.1.1] इत्यादि ब्राह्मणम् । पुराण`मस॒द्वा इ॒दमग्र॑ आसीत्'[TU 2.7] इत्यादि । `विद्या देवजनविद्या<sup>118</sup> । वेदः सोऽय'मित्यादि।उपनिषदः `प्रियमित्येत-दुपासीत'[BU 4.1.3: `प्रियमित्येनदुपासीत']इत्याद्याः। श्लोका ब्राह्मणप्रभवा मन्त्राः । `तदप्येते¹¹⁹ श्लोका'¹²⁰ इत्यादयः । सूत्राणि वस्तुसंग्रहवाक्यानि `आत्मेत्येवोपासीत' [BU 1.4.7] इत्यादीनि¹²¹। अनुव्याख्यानानि मन्त्र-विवरणानि। व्याख्यानान्यर्थवादाः''¹²² । एवमष्टविधं ब्राह्मणं सर्ववेदेषु वर्तते ।
[Śa_karācārya] has said in [his commentary on] the B_hadāra_yaka-Upani_ad that Brāhma_a consists of eight types (of texts). The Taittirīya-Brāhma_a [TA 2.9.1] speaks of a six-fold [division of] Brāhma_a: ÒBrāhma_as, i.e. history, ancient lore, rules of practice, verses, and praise of individualsÓ. The eightfold division of Brāhma_a is explained by His Holy Feet [= Śa_karācārya] as follows [Ten Principal Upani_ads with Śā_karabhā_ya, p. 144]: ÒThe word history (itihāsa) refers to passages like the dialogue between Urvaśī and Purūravas, e.g. the Brāhma_a passage [ŚB 11.5.1.1]: ‘Urvaśī, the nymph’ etc. The ancient lore (purā_a) consists of passages like ‘In the beginning, there indeed was only the Non-Being’ [TU 2.7]. The word science (vidyā) refers to special forms of knowledge held by gods and people, and these forms of knowledge are [based on] the Veda. The secret knowledge (upani_ad) refers to passages like ‘One should meditate upon this as the [most] dear’ [BU 4.1.3]. Verses refer to versified Mantras found in the Brāhma_as introduced with phrases like ‘There are these verses’. Aphorisms are statements that consolidate a discussion, such as ‘One should meditate upon [the Self] as Self’ [BU 1.4.7]. The word anuvyākhyāna refers to explanations of Mantras, and the word vyākhyāna refers to secondary elaborations (arthavāda)_. This kind of eight-fold Brāhma_a is found in all the Vedas (i.e. Vedic traditions).
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ऋग्यजुःसामाख्यास्त्रिविधा मन्त्राः सामवेदे विद्यन्ते । तदितरेषु त्रिषु वेदेषु ऋग्यजुर्मन्त्रा एव न साममन्त्राः । ननु ऋग्वेदे तावद् `अ॒ग्निमी॑ळे पु॒रोहि॑तम्' [RV 1.1.1] इत्यारभ्य `यथा॑ व॒ः सुस॒हास॑ति' [RV 10.191.4] इत्यन्तं

`तच्छं॒योरा वृ॑णीमहे

गा॒तुं ० शं चतु॑ष्पदे¹²³ ।'

इत्यन्तं वा शाकलबाष्कलभेदेन सर्वा ऋच एव दृश्यन्ते¹²⁴ । तथा सति सामेतरेषु त्रिषु ऋग्यजुर्मन्त्राणां कथमुपलब्धिः । नैष दोषः । संहितायामभावेऽपि तद्ब्राह्मणे¹²⁵ दृश्यन्ते¹²⁶ । `भूर्भुवः स्वरोममोऽहमस्मि स त्वम्' [AB 40.4]<sup>127</sup> इत्यारभ्य `तन्वं मे पाही'त्यन्ता यजुर्मन्त्रा विद्यन्त¹²⁸ एव । एवं यजुर्वेदे अथर्ववेदे¹²⁹ च योजनीयम् । उक्तब्राह्मण-स्यैतरेयत्वेऽपि बह्वृचत्वाविशेषान्न काऽप्यनुपपत्तिः।
All the three types of Mantras, i.e. verses (_k), prose formulas (yajus), and musical chants (sāman), are found in the Sāmaveda. In the remaining three Vedas, there are Mantras in the form of verses (_k) and prose formulas (yajus), but not the musical chants (sāman).
Now, [it may be objected that] in the _gveda, one finds only verses (_k) beginning with agnim ī_e purohitam [RV 1.1.1] upto the final verse yathā va_ susahāsati [RV 10.191.4] in the Śākala-recension, or upto the final verse taccha_yor ā v__īmahe [RVKhila 36.15] in the Bā_kala recension. If such is the case, then how can one say that both verses (_k) and prose formulas (yajus) are to be found in all the three Vedas other than the Sāmaveda.
This is not a problem. Even though one does not find [prose formulas, yajus,] in the Sa_hitā [of the _gveda], such [prose formulas, yajus,] are found in its Brāhma_as. [For example], beginning with bhūr bhuva_ svar om – amo ’ham asmi sa tvam [AB 40.4] upto tanvam me pāhi, one finds Mantras of the nature of prose formulas (yajus) [in the Aitareya-Brāhma_a]. The same logic should be applied to the Yajurveda and Atharvaveda. Even though the Brāhma_a-text mentioned above belongs to the Aitareya [śākhā, and not to the Śākala śākhā to which the surviving text of the RV belongs,] there is no problem because it still belongs to the _gveda.
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`अष्टविधं ब्राह्मणमि'त्युक्तम् । तच्छङ्करभगवत्पादैः शतपथब्राह्मण-वाक्यान्युदाहृत्य व्याख्यातम् [Ten Principal Upani_ads with Śā_karabhā_ya, p. 144]। तदेव ऋग्वेदवाक्यान्युदाहृत्य स्पष्टीक्रियते । तत्र संहिताया-मितिहासो `ह॒ये जाये॒ मन॑सा॒ तिष्ठ॑ घोरे॒' [RV 10.95.1] इत्यादि सूक्तम् । ब्राह्मणे तु `देवासुरा वा एषु लोकेषु समयतन्त' [AB 3.3] इत्यादि<sup>130</sup> । पुराणं तु `नास॑दासी॒न्नो सदा॑सीद्' [RV 10.129.1] इत्यादि सृष्टिप्रति-पादनपरम्¹³¹ । `प्रजापतिरकामयत प्रजायेय<sup>132</sup> भूयान्त्स्यामिति स तपोऽ-तप्यत स तपस्तप्त्वेमाल्लॐकान्' [AB 25.7] इत्यादि<sup>133</sup> । विद्या `एष पन्था एतत्कर्म' [AĀ 2.1] इत्यादि `अवतु वक्तारम्'<sup>134</sup>[AĀ 2.7] इत्यन्तं प्राण-विद्याब्रह्मविद्याद्युपेतं द्वितीयमारण्यकं<sup>135</sup> । उपनिषदः प्रसिद्धाः। `उदु॒ त्यं जा॒तवे॑दसम्' [RV 1.50.1] इति सूक्ते `अन्त्यस्तृचो रोगघ्नोपनिषदन्त्योऽर्धर्चो द्विषघ्न'<sup>136</sup> [Sarvānukrama_ī w.r.t RV 1,50]<sup>137</sup> इति । सर्वानुक्रमकारैः शौनकाचार्यैर्यत्र यत्र उपनिषदित्युक्तं<sup>138</sup> ताः सर्वाश्च । किं च - `अथातः संहिताया उपनिषत्पृथिवी पूर्वरूपम्' [AĀ 3.1.1] इत्यारभ्य `नाप्रवक्त्र<sup>139</sup> इत्याचार्या आचार्या' [AĀ 3.2.6] इत्यन्तं कृत्स्नं तृतीयमारण्यकं<sup>140</sup> चोपनिषदः।श्लोकास्तु ब्राह्मणे`तदप्येते श्लोका अभिगीता'¹⁴¹[AB 39.8-9] इत्युपक्रम्य `याभिर्गोभिरुदमयम्' [AB 39.8] `हिरण्येन परिवृतान्' [AB 39.9] इत्यादि । सूत्राणि सूत्रभूतवाक्यानि।`अथ महाव्रतमि'त्यादि`महा-व्रतत्वमि'त्यन्तम्[AĀ 1.1.1] । `आत्मा वा इदमेक एवाग्र आसीत्' [AU 1.1.1] इत्यादि च । अनुव्याख्यानानि संग्रहवाक्यविवरणानि`द्वेएतस्याह्नआज्येकुर्यादि'त्यादिकृत्स्नंप्रथममारण्यकम्¹⁴²[AĀ 1.1.1] । `स ऐक्षत लोकान्' [AU 1.1.1] इत्यादिखण्डत्रयं च।व्याख्यानानि मन्त्रविवरण-वाक्यानि।`सोमाय क्रीताये'त्यारभ्य `भद्रादभि श्रेयः प्रेहीत्यन्वाहे'त्यादि [AB 3.2] । एवमितरेष्वपि वेदेषूदाहरणीयम् ।
It has been stated before that Brāhma_a passages are of eight types. His Holy Feet, Śa_karācārya, has elucidated these eight types by citing passages from the Śatapatha-Brāhma_a [Ten Principal Upani_ads with Śā_karabhā_ya, B_hadāra_yaka-Upani_ad, p. 144]. We will elucidate the same eight-fold classification here by referring to passages from the _gveda [tradition].
The ‘history’ (itihāsa) type can be illustrated by citing the hymn ÒHey, wife! Stay here, you cruel-hearted ...Ó [RV 10.95] from the Sa_hitā. [The same type can be illustrated] with the Brāhma_a [AB 3.3]: ÒThe gods and the demons strove for these worldsÓ.
The type Òancient loreÓ (purā_a) [can be illustrated by citing the hymn] ÒThere was neither Non-Being nor Being ...Ó [RV 10.129], which relates to the narration of the creation [of the universe]. Also the instance: ÒThe Lord of the Creatures desired: I should create forth and multiply. Thinking thus he performed penance (lit. heated up the heat). Having performed penance, he [created] these worldsÓ [AB 25.7].
The type Òspecial knowledgeÓ (vidyā) can be illustrated with the second âra_yaka [of the Aitareya-Āra_yaka] which begins with ÒThis is the path, namely this sacrifical riteÓ [Aâ 2.1] and ends with ÒMay he protect the speaker, may he protect the speakerÓ [Aâ 2.7]. It contains special knowledge about life-breath (prā_a) and Reality (brahman).
The type ÒUpani_adÓ is well known. [Here is an example from the RV Sa_hitā, i.e.] the last three verses of the hymn RV 1.50, [the hymn] beginning with ud u tya_ jātavedasam, [as indicated in the Sarvānukrama_ī with the statment]: ÒThe last three verses are the decease-killing Upani_ad, and the last half-verse is the enemy-killing Upani_adÓ. All verses that are indicated by Śaunaka, the author of the Sarvānukrama, with the word Upani_ad, are included in this type. Moreover, the entire third Āra_yaka [of the AĀ] consists of Upani_ads, beginning with Ònext comes the Upani_ad of the Sa_hitā-text. The former half is the earthÓ [AĀ 3.1.1] and ending with “not to a non-teacher, thus say the Teachers, thus say the TeachersÓ [AĀ 3.2.6]
The [type] ÒversesÓ can be illustrated with verses that are introduced with ÒRegarding this these verses are sungÓ [AB 39.8-9], e.g. ÒOf the cows for which Udamaya ...Ó [AB 39.8] and ÒCovered with golden trappingsÓ [AB 39.9].
The type ÒSūtraÓ refers to statements which are like the [main] thread, e.g. the passage [in AĀ 1.1.1] beginning with ÒNow begins the Mahāvrata riteÓ and ending with Òtherefore the Mahāvrata ceremony bears the name of MahāvrataÓ, and [AU 1.1.1] ÒIn the beginning, the Self was the only entity in existenceÓ.
The type ÒAnuvyākhyānaÓ refers to explanations of statements consolidating a topic, e.g. the entire first Āra_yaka [of the AĀ beginning with] “Some say the priest should make two recitations with the ghee-offering for that dayÓ and the three sections [of the AU beginning with] ÒHe thought – ‘[let me now create] the worlds’.Ó
The type ÒVyākhyānaÓ refers to statements explaining [the meaning of a] Mantra, e.g. [the section of the AB 3.2] beginning with ÒFor Soma when bought ...Ó up to ÒFrom good to better do thou come forwardÓ.
Similarly, [these types of Brāhma_a] should be illustrated even for the remaining Vedas.
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अथ तैत्तिरीयशाखायाम्¹⁴³[TA 2.9.1] आश्वलायनसूत्रे [ĀśGS 3.3.1-3]¹⁴⁴ च ब्राह्मणेतिहासपुराणकल्पगाथानाराशंसीरिति¹⁴⁵ षड्विधत्वं¹⁴⁶ ब्राह्मण-स्योक्तम् । तत्र सामान्येन¹⁴⁷ ब्राह्मणलक्षणं सूत्रकारैरुक्तम् । `कर्मचोदना ब्राह्मणानि,'<sup>148</sup> `ब्राह्मणशेषोऽर्थवादो,' `निन्दा प्रशंसा परकृतिः पुराकल्पश्च' [ĀpYPS 35-37] इति । तत्रैभिर्मन्त्रैरेतत्कर्म कर्तव्यमिति यत्र चोद्यते तद् ब्राह्मणम् । `अग्निर्वै देवानामवम'[AB 1.1] इत्यादि । `वा॒य॒व्य॑ श्वेँ॒!74688तमाल॑भेत॒'[TS 2.1.1.1] इत्यादि च । इतिहासस्तूदाहृत<sup>149</sup> एव। अथवा भारतम् । तैत्तिरीये `दे॒वा॒सु॒राः संय॑त्ता आसन्' [TB 1.1.6.1] इत्यादि¹⁵⁰ । पुराणं तूदाहृतमेव । अपि वा ब्राह्मपाद्मानि पुराणानि¹⁵¹। तैत्तिरीये `इ॒दं वा अग्रे॒ नैव किंच॒नाऽऽसीत् । न द्यौरा॑सीत्' [TB 2.2.9.1] इत्याद्यनुवाकः<sup>152</sup> । कल्पस्तु `अथैतस्य समाम्नायस्य' [ĀśŚS 1.1.1] इत्यादि षोडशाध्यायात्मकं¹⁵³ कल्पसूत्रम्। अथवा कल्पसूत्रसदृशानि प्रयोगवाक्यानि । `द्विराज्यस्योपस्तीर्य<sup>154</sup> वपामवदाय<sup>155</sup> द्विरुपरिष्टादभि घारयती'त्यादीनि [AB 7.5] । तैत्तिरीयकेऽपि तथैवापस्तम्बादिसूत्राणि । अथवा<sup>156</sup> `इति मन्त्राः । कल्पोऽत ऊर्ध्वम् । यदि बलि ँ!77033 हरेत्' [TA 1.31.2] इत्यादि कल्पः। गाथा तु `तदेषाभि यज्ञगाथा<sup>157</sup> गीयत' इत्युक्त्वा`यथाह वा स्थूरिणैकेन यायात्' [AB 25.5] इत्यादि । `इन्द्रगाथाः शंसति'<sup>158</sup>[AB 30.6] इति श्रुतेः । कुन्तापे पठिता`यदि॑न्द्रा॒दोदा॑शरा॒ज्ञेऽमा॑नुषंवि॒गाह॑थाः'¹⁵⁹[AV 20.128.12, designated as Indragāthā_ in AB 6.32.25] इतीन्द्रगाथाश्च ।यजुर्वेदे तु `यमगा॒थाभि॒ः परि॑ गायति' [TS 5.1.8.2] इत्यग्निब्राह्मणे श्रूयते `योऽस्य॒ कौष्ठ्य॒' [TA 6.5.2] इत्याद्यास्तिस्र ऋचः। नाराशंस्यस्तु `नाराशंसीः शंसति'<sup>160</sup>इति श्रुतेः । `इ॒दं ज॑ना॒ उप॑ श्रुत' [AV 20.127.1, AB 6.32.3ff]इत्याद्या नाराशंस्यः । `अम॑न्दा॒न् स्तोमा॒न्प्र भ॑रे मनी॒षा' [RV 1.126.1] इत्यादि राजप्रशंसनमन्त्राश्च । `नरा॒श सँ॒!79550ः प्रति॒ शूरो॒ मिमा॑न' [VS 20.37, MS 3.11.1, KS 38.6, TB 2.6.8.1] इत्याद्या नाराशंस्यो यजुर्वेदे । अर्थवादनिन्दाप्रशंसापरकृति-पुराकल्पानामपि¹⁶¹ब्राह्मणशेषत्वं सूत्रकारैरभिहितम् । सूत्रकार इत्याप-स्तम्बस्यापरं नाम¹⁶² विशेषणं वा । बौधायनसूत्रे¹⁶³ तथा दृष्टत्वात् । माधवाचार्यैः स्वकृतवेदार्थप्रकाशे बहुधा सूत्रकार इत्येवाभिहितः । `श्रुतिलिङ्गवाक्यप्रकरणस्थानसमाख्यानां समवाये पारदौर्बल्यमर्थ¹⁶⁴विप्र-कर्षात्'[PMS 3.3.13] इति जैमिनीयन्यायसूत्रोक्तं श्रुत्यादिषट्कमपि मन्त्रब्राह्मणान्तर्भूतमेव । तस्मात् मन्त्रब्राह्मणात्मको वेदस्तद्विशेषभूता इतर इति सिद्धम् ।
Now, in the Taittirīya tradition [TA 2.9.1] and in the Āśva-lāyana-[G_hya]-Sūtra [3.3.1-3] a six-fold division of Brāhma_a-passages is stated, i.e. Brāhma_a, history (itihāsa), ancient lore (purā_a), rules of ritual (kalpa), verses (gāthā), and praise of men (nārāśa_sī_, lit. ‘verses with the word narāśa_sa’).
A generic definition of Brāhma_a-text is offered by the author of aphorisms [i.e. Āpastamba, in ĀpYPS 35-37]: “Brāhma_a-passages (primarily) stipulate particular ritual actions. The remaining Brāhma_a passages consist of secondary material (arthavāda), i.e. criticism (nindā), praise (praśa_sā), (account of) actions of others (parak_ti), and account of ancient happenings (purāv_tta).Ó
The passage which teaches that a certain ritual action should be carried out with (the recitation of) certain Mantras is a Brāhma_a-passage, e.g. ÒAgni is indeed the lowest of the gods ...Ó [AB 1.1] and ÒHe (who desires prosperity) should offer [in sacrifice] a white (animal) to VāyuÓ [TS 2.1.1.1].
The type ÒhistoryÓ (itihāsa) has already been illustrated. Or, one can refer to the [Mahā]bhārata [as an example of itihāsa]. In the Taittirīya tradition, [the itihāsa can be illustrated] with passages like ÒGods and demons were strivingÓ [TB 1.1.6.1].
The type Òancient loreÓ (purā_a) has already been illustrated. Or, one can refer to texts like the Brāhmapurā_a and Padmapurā_a. In the Taittirīya tradition, (the type purā_a can be illustrated with sections like ÒIn the beginning, none of this was in existence. There was no sky ...Ó [TB 2.2.9.1].
The type Òrules of ritualÓ (kalpa) can be illustrated with the Kalpasūtra [= ĀśŚS plus the ĀśGS] in sixteen chapters, beginning with ÒNow, of this tradition ...” [ĀśŚS 1.1.1]. Or, [one can cite] statements which are similar to Kalpasūtra, e.g. ÒHaving sprinkled with clarified butter twice, having cut the omentum, he pours clarified butter twice over itÓ [AB 7.5]. In the Taittirīya tradition, one has the [Śrauta]-Sūtras of Āpastamba etc.
Or passages like ÒThese are the Mantras. Beyond this is the ritual procedure. If one carries the offering (bali) ...Ó [TA 1.31.2] may be considered as [instances of] Kalpa.
Gāthās are verses like ÒAs one may go with a single horseÓ introduced by saying ÒAs to this the sacrificial verse (gāthā) is recitedÓ [AB 25.5]. These also include verses addressed to Indra such as ÒO Indra, in that you plunged into the war of ten kings in a super-human way ...Ó (AV 20.128.12) recited in the Kuntāpa hymns and introduced with ÒHe recites the IndragāthāsÓ [AB 30.6]. Also included in the Yajurveda are three verses beginning with yo ’sya kau__hya_ [TA 6.5.2] that are introduced with ÒHe sings the verses of YamaÓ in the Agni-Brāhma_a [TS 5.1.8.2]. They also include the Nārāśa_sī verses beginning with idam janā upa śruta [AV 20.127.1] introduced by Vedic passages like ÒHe recites the Nārāśa_sī versesÓ [AB 30.6]. Also included are the Mantras praising the king such as amandān stomān prabhare manī_ā [RV 1.126.1]. There are Nārāśa_sī verses in the Yajurveda such as narāśa_sa_ prati śūro mimāna_ [VS 20.37, MS 3.11.1, KS 38.6, TB 2.6.8.1].
Passages consisting of secondary material (arthavāda), criticism (nindā), praise (praśa_sā), (accounts of) actions of others (parak_ti), and accounts of ancient happenings (purāv_tta) are also (supplementary) parts of Brāhma_a and this has been stated by the author of aphorisms. Here, the term Òauthor of aphorismÓ is either a name or a qualification of Āpastamba, such a usage of this term is seen in the [Dharma]-Sūtra of Baudhāyana [2.5.14].¹⁶⁵ In his own Vedārthaprakāśa, Mādhavācārya often refers to [Āpastamba] merely as Sūtrakāra.
The six types of text referred to in the Mīmā_sāsūtra [3.3.13] ÒIn the conflict of direct statement, indication, (remainder of the) sentence, section-heading, place of occurrence, and designation, the later the type, the weaker it is, due to its increased distance from the matter at handÓ are indeed covered within Mantras and Brāhma_as. Therefore, it is established that the Veda consists of Mantras and Brāhma_as, and that other kinds of [Vedic] texts are specific sub-types of these two categories.