Brahmin literature

This Brahmin book was composed only to understand the laws of Yajnas and rituals and their actions. The literal meaning of ‘Brahma’ here is – Yajna means that only the texts which have performed well in the subjects of Yajna were called ‘Brahmin texts’. The scientific, preferential and spiritual epistemology of Yajnas is presented in the Brahmin texts. These texts are mostly written in prose. In this, knowledge of the relationship of the society and culture of the latter is obtained. Each Veda (Samhita) has its own Brahmins. After testing us from Brahmin texts and BimbisaraKnowledge of events prior to. The rules of ‘coronation’ are given in ‘Aitareya Brahmin’. In the ‘Vedic literature’ as a means of ancient history, ‘Shatapatha Brahmin’ is replaced by ‘Rigveda’. Shatapatha Brahmin mentions the names of kings Gandhar, Shalya, Kaikeya, Kuru, Panchal, Kosala, Videsh etc.

Vedas and related Brahmins

The background

In the later Vedic period, when the Vedic codes gradually became obscure, the knowledge of the mantra was limited to only a few specific persons, at that time the need was deeply felt that the Vedas-mantras should be explained in detail. This was also the situation with the ritual of Vedic-yagyas. For a long time, the rituals of Yagas continued on the basis of oral knowledge, but Shanai: Shanai Yagya-Vidhan (Sanskrit), when the complex and complex started to appear and doubts and doubts emerged from place to place, then in this context, the need for a permanent basis in this experience. Hui. Discussions, symposiums and intense deliberations, especially for resolving Yagya discrepancies among the Brahmists (Yagyavanettas), paved the way for the Brahmanical texts to be implemented. At the core of literature of any era, the then cultural ideology, political and social activism, beliefs, The imperative urge to express ideals and values ​​is inherently ingrained. Even in the backdrop of Brahmin literature, this aspiration has been inherent. In short, it can be said that the spirit of making easy interpretation of the Vedas, representing the subtle aspects of the Yajnaic law and giving direction to the contemporary ideological movement has been mainly rooted in the background of the interviews of Brahmin texts.

The meaning of the word Brahmin

Apart from mantra-bhaga, the remaining Veda-Bhaga is Brahmin, as Jaimini says- ‘Sheshe Brahmin word’. ^[1] Madhwacharya and Sayanacharya have also agreed with the same traits. ^[2] According to the scriptures, the word ‘Brahmin’, the author of the Veda-Bhaga, is viable in the impotent language. ^[3] The only exception to this is a site in the Mahabharata , where it is also used in Pulling. ^[4] The ancient usage of the word ‘Brahmin’ in the meaning of the book is in the Taittiriya Samhita. ^[5] Panini Ashtadhyayi ^[6] , Nirukta ^[7] and Brahmin texts themselves, the epistemological Pushkal experiments are visible. ^[8]In terms of etymology, it is derived from the word ‘Brahm’ with the suffix ‘An’. In this context, Satyavrat Samashrami is of the opinion that the word ‘Brahmin’ is derived from the word ‘Brahmin’ in the propitious sense, taking the suffix ‘Ant’. ^{[9] The} word ‘Brahma’ has two meanings – mantra and yajna. ^[10] Thus, the Brahmin texts are special, in which the appropriation of mantras has been interpreted from the Yagnic point of view. ^[11] The mystics, who have not accepted the mantra of Brahmins, also consider them as Veda-lecture forms. ^[12]

Euphoria

Acharya Aapasamb has considered Brahmanabhaga as well as the Vedas – mantrabrahmanayurveda nadhyayam (Yajna – paribhasha). Following this, the majority of great masters and commentators, including Shabaraswamy Pitrubhuti, Shankaracharya , Bhatt Kumaril, Bhavaswamy, Devaswamy, Vishwaroopa, Medhatithi, Cancer, Dhootaswamy, Devatratha, Vachaspati Mishra , Rajashekhar, Ramanuja, Uvat, Muskari and Sayanacharya, were the mantras of the mantras. Also, Brahmins have also emphasized on the euthanasia. ^[13] Panini and Patanjali have the same concept. One of the main reasons for this belief is that the Aranyakas and most of the Upanishads-texts are the last part of the Brahmin-texts and the vast extent of Indian philosophy is based on the foundation of the Upanishads. Brahmasutra, GitaAnd other philosophical sutras are based on their authenticity on the pag-pag. In such a situation, it was only natural for Bhashyakara Shankaracharya to introduce the Tandya Brahmana in the form of ‘Tandinam Shruti:’. Even today, a large section of Vedas show reverence on this belief. ^[14]

Swaroop and his discourse

The present form of the Brahmin texts is discourse and explanatory. The formulation of methods and the charge for them is in the discourse part and the rationale of the appropriated mantras is demonstrated in an explanatory manner. It is only in this compilation of the Yagya ritual that is prevalent from the oral tradition for a long time, even a glimpse of the parts of the debate existing between the Brahmists. In the modern era, the learned scholars in Swami Dayanand Saraswati and his Arya Samaj have considered the Brahmin-texts as Vedas, not Vedas. In view of these thinkers, animal violence and unmanly to mention Brahmin texts of somewhere Yaggt indecent acts VedaIs a barrier to inclusion in the category of Even without getting into this controversy, there should be no objection in accepting that these Vedas are, if not the Vedas, compared to the mantras and codes. Manishis who have accepted Brahman-texts as a form of praise, have also considered them as inaudible. He believes that he was also interviewed. The persons whose names are related to them, rather than their authors, are the sages or Acharyas who preached them. The spokespersons of different Brahmin-texts are also different, whose introduction is given with a specific description of those Brahmin texts. In a nutshell, it can be said that some of the sermons are of the Sage category and others are of the Acharya-tradition. If Yatnavalkya is the preacher of the Shatapath, Aitareya Brahmin Mahidas Acharya is considered a spokesperson of.

Deliverable subject

It is clear from the above description that the main theme of the Brahmanas is the all-encompassing representation of Yajna. There are two major parts of this Yag-Mimamsa – Law and Artism. ‘Vidhi’ means when, where and by whom officials should conduct the Yajninutthan. Yag-vidhias tend to indoctrinate in irrelevant Karmadi and make a memorandum of no-nonsense. It is through these that Brahmānāgrantha inspires in the Karmunुthanas, as is the statement in Aapastamb’s Yagya Paribhā षाa ^{[15] –} ‘Karmachodna Brahmanani’. Praising the method and nurturing and nurturing in blasphemous Brahminic other subjects are called Arthayavadas. In economical sentences, there is condemnation of sacrificial objects and praise of sacrificial objects. The method of these types of sentences, along with the sentences, ‘monotony’ has been reproduced by the memons.Vidhna Tu Ekvakyatvata Stutyarthen Vidhinam Sayu: ^[16] According to him method and economism is the mutual balance or incongruity between the words. Therefore, according to Shabaraswamy, in fact, the methods have been applied in ten ways in the Brahmanical texts as economism – for the
sake of denotation, blasphemy praise praise.
Process Purakalpo Management
Upamanam Dasaivayate Vidhyo Brahmanasya Tu.
Atdwa Srwvedeshu Niytn Vidhilkshnm ^[17]
These are illustrated explanation is as follows

For

The instruction of causality, rooted in the background of a particular method related to rituals, such as ‘Ten Hyannam Kriyate’ ^[18] , that is, should be served with soup, because food is prepared from it.

Interpretation

Through derivation, the representation of the meaningfulness of the usable substance in the Yag , as in Taddadhno Dadhivatam ^[19] is the curdiness of curd.

Blasphemy

Reproducing an unprovable object in YAG by its reproach; As-‘Amedhya Vai Masha: ‘ ^[20] Urad is permissible in terms of Yajna.

appreciation

Why Yagannusthan is done for the sake of Vayu , it has been rendered as if Vayu is a fast moving deity – Vayuva Kshepishtha Deity . ^[21]

Doubt

It means doubt, as if a suspicion arises within Yejman whether I should do home or not? Tadvayatikajjuhuvani ima haushadum . ^[22]

Method

Regarding how large the branch of Oudumbari (the branch of the sycophagus under which the Udgatatramal performs communion), it is provided that it should be of the magnitude (measure) of the Yajaman – Yajmanen Sammitta Oudumbari Bhavati . ^[23]

Reflection

It means the work of another, namely- Mashanev Mahyam Pachti ^[24] He cooks for me only.

Purplep

It means old narratives, such as Pura Brahmana Abhishu: ^{[25] In} ancient times, Brahmins got scared.

Management concept

It means to make a special kind of decision. An example of this is that as many horses as they can recite, as many Varunadevatakas will chant with the quadruplets – Yavatosvana pratigrhaaniyattavato varunaan chatushpalarannivapet . ^[26]

Similar

Although Shabaraswamy has not given an example, this section of the Chandogya Upanishad ^[27] can be presented
as- Shakuni: Sutra सूत्रa prabhो दिशo pोy दिश दिश दिश दिशं दिशं दिश दिश दिश पत पत पत पत पत पत पत अन्य अन्य अन्य अन्य अन्य अन्यत्रत्रत्रत्रायायायायतनतनममलबलब्ध्ध्वा बन बन बन बन बन बन बन बन बन बन बन बन बन बन बन बन बन, Tanmano direction, direction Mind iti
O hey! For example, a bird tied with a thread goes to every direction and does not seek shelter elsewhere, and takes the support of fastening; This is how Somya! After wandering in different directions, this mind does not find shelter and accepts this life. Hey soma! The bond of the mind is life.

Method and Economism – To illustrate the singularity of sentences, an example is presented from the Tandya Mahabrahman – in the seventh section of the seventh chapter, in the process of Agnitamanuthana, in the prominence of the Adhvaryu for the outflowing hymn, the transcendence of the five elements from the Sodomps of the five elements to Chatwal-place. The law of extraterritorialism is extemporization. There are two rules prescribed in the context of this dispensation – Quan (Mridupadnyasya) Prasad and Vaniyanam. At the same time, there is a law of the five elements – Adhvaryu, the presenter, the Uggata, the Pratiharata and Brahma, to walk behind each other in the same order, because it is a row. ^[28]At the same time, following the rules, the peace of yajna is maintained, and other benefits and benefits are mentioned. The possibility of many misconceptions is also mentioned by not following the rules. In this way, praise and reproach have been given not only in the Brahmins’ texts but also for their justification in the formulation of various methods of Yaganthushan. For example, in the context of Agnishtom Yag, Oudumbari in Sodomandap by originating in Tandya-Brahmin ^[29]It has been said that while creating the abolition of Prabhapati, the division of the arks for the Gods originated with Uudambara. Therefore, the udumbar tree is related to Prajapati and Udgata is also related to him, so when he performs the first act of the form of the Oudumbari, then by the same Prajapati Namni, the presiding divine power, he surrenders himself to the archetype. In the same context, the Dronakalshaprahana, the act under which the Dronakalash steals Som Ras and is kept under the chariot, has been supported by a legend. Accordingly Prajapati wished Srishti to be many. Aditya from his head as soon as he thought of the universeOriginated Aditya shattered Prajapati’s head to be himself. That disguised idol became Dronakala, in which the devas assumed the shining Somaras of Shubhravarna. ^[30] Through this story, the existence of superior mental strength in the Dronakalash and Tratastha Somaras is marked by surrealism.

In this way, Brahman-texts also explain their suitability in different ways, parallel to the instructions of law. In this context, while making the justification by Yagas, their rituals, rituals, associated deities and verses of appropriated mantras etc., the creators of Brahman-texts always take care of human emotions and psychology, in front of the ritual of that particular act in front of Yajman We try to present the exact details of the profit and loss that occur. Why should a person perform the ritual of Agnishtom Yag? What can be the benefit? Without knowing it, a person cannot enter the yajna according to human nature. At this point the Brahmanagrantha assures him that it is in fact the main one being the means of all fruits, on the contrary the other yagas are giving each and every fruit, so the ritual of Agnishtom gives all the fruits. ^[31]In detail of this general instruction, it has been told that by its rituals, one can also get different fruits, animal prosperity, attainment of Brahmavarchas etc.

As far as the appropriateness of the mantras employed in various Yajna-acts is concerned, the Brahmanas make full effort to unveil the point, due to which that particular mantra is appropriated in a particular function. In the technical terminology of Brahmin texts, it is called form-prosperity. The yagya itself is enriched by the form of prosperity, which has a very close relationship with the appointed mantra with gross intention. ^[32] Thus the real meaning of metaphor is a demonstration of the significance of the appropriated mantra in the context of a very specific act. Where the meaning of the directly appropriated Stotriya cannot be justified, Brahmānāgrantha associates the deed with the mantra deities. For example, for the recovery of an older person ^[33]In ‘come no friendvaruna ghritaargavutimuktam’. Madhva Rajansi Sukratu ‘ ^[34] is the appropriation of mantra. Emergency does not seem to be related to the cure of this disease, but here also the relationship is related to the variations. The Tandya Brahmanakar states that the soul and the apron of the longevity are removed, while the health is dependent on the equal condition of the soul and the apnea. The so-called homology of Prana and Apan is dependent on the compatibility of Mitra and Varuna, as they are closely related to these two. Pranapana is actually ahoraratrupa and is the god friend of the day and Varuna of the night. Due to the favorable price of these two, the life and life of the body remains in the same position. Therefore, in the context of the recovery of diseases, the anthem of the above verse is absolutely appropriate. Along with these, niruktis and fables in Brahman texts are also found in Pushkal volume.

Commentary and Reference

1. ^ Gemmarian formula, 2.1.33
2. ↑ Mantrasastra Brahmanascheti Dvau Bhagau Ten Mantrat: Other Brahminmityetad Bhaveda Brahmanalakshanam. Jaimini Nyayamala, 2.1, ‘Residuals Vedabhago Brahmanam’ Rigveda Bhashya Bhoomika Page 37
3. ↑ Brahmanam Brahmasanghate Vedbhaga Nupunkam Medinikosh.
4. ↑ Ye Im Brahmana: prophet mantra vai prakshne gavam. This is the proof Utaho Neti Vasv. Mahabharata, Udyog Parva Mahabharata , Bhandarkar-ed.
5. ^ Etad Brahmananayev Panch Harvishi, Taittiriya Samhita, 3.7.1.1
6. ↑ Panini, 3.4.3.6
7. ↑ deputed, 4.27
8. ↑ Brahma Vai Mantra: -Shatpath Brahmin, 7.1.1.5; Vedas Brahma-Jaimini Upanishad Brahmin, 4.11.3
9. ↑ Aetreyalocn, page 2
10. ↑ Brahmnn name Karmnstnmntranan f Wyakyangranth :. Bhattabhaskar, commentary on Taittiriya Code 1.5.1
11. ↑ Nairuktya Yasya Mantrasya Appropriation: Purpose. Establishment Lawshava Brahmanam Tadihochyate. ‘Vachaspati Mishra’
12. ↑ Swami Dayanand Saraswati, Anubharamakoshan, Satyarthraprakash, page 288 (Bahalgarh edition, no. 2029), ‘Tattanamantranantha tattadyagadayupayogatavam varnayitum samastastatpayyamanavakhyatu or lectures. Tsh vidyarthavada vahankarayamadimam mantra-bhasyam brahmamnityeva prasaviyate brahmalakshanam. ‘Aitrayalochan’, page 11
13. 4 Some statements in this context, these are
    (a) Mntrbrahmnyorved Chron Namdeyn Sdngmeke. ‘Tantravartik’ 1.3.10
    (b) Vedas mantrabrahmanakhyo mantrarashi:.
    (C) Tatra Brahmanatmako Veda:. ‘Taittiriya Samhita, Sayan-Bhashyopramdika.
14. ↑ Brahmin texts of Panndit Baldev Upadhyay Acharya on Srutirupta has been considered in detail in the Vedic literature and culture. In this, he has given a reasonable interpretation of the Vedas of Brahmins by giving a detailed account of the views of Manusmriti, philosophical formulators, Paniniya Ashtadhyayi, grammar mahabhashya and other masters.
15. 4 formula 35
16. 4 Jammeet Monsutra 1.2.27
17. 4 Shabarbhashya 2.1.11
18. 4 Shatapatha Brahmin 2.5.2.23
19. 4 Taiyari Code 5.3.3
20. 4 Taiyari Code 5.1.8.1
21. 4 Taittiriya Code 2.1.1.1
22. 4 Taiyari Code 6.5.9.1
23. 4 Taiyari Code 6.2.10.3
24. 4 Taiyari Code 6.2.10.3
25. 4 Taiyari Code 1.5.7.5
26. 4 Taiyari Code 2.3.12.1
27. 4 Chandogya Upanishad 6.8.2
28. 4 Ptrrchartvij: Snrbdha Srpnti Padakto Yjtro Yawan Yjtrstmev Sntnwnti. Taittiriya Brahmin, 6.7.12
29. 4 Udumbar tree branch
30. ↑ Tandy Brahmin, described in 6.5.1- also joins Jaminiy Brahmin and Satapatha Brahmins change fable somewhat. Agni is mentioned in place of Aditya in Jaiminiya Brahmana and in Shatapatha Brahmana there is instruction to cut the head of the circle by the devas: Vritro va Som Aasit. Tantyatra Deva Aghgana Tasya Muddhodvavarta, S Dronakalshobhavat , Shatapatha Brahmin 4.4.3.4
31. 4 esha vav yajno yadagnishtom:. Ekasma others yajna: kamaiahriyate surveyabhyognishtom:. Tanday Brahmin, 6.3.1-2
32. 4 Thivai yajnyasya enriched yadroopasamriddh yatkarma kriyamrgyujarvabhavdati. -Gopathbrahman 2.4.2
33. 4 Tanday Brahmin (6.10.4
34. Om content 220