Ramanisblog

Tag: Historical Vedic religion

  • Veda Shakhas Brahmin Distribution Region wise

    Vedas, the basic referral text of Hindus is a highly organized one.

    There are four Vedas, Rig, Yajur, Sama and Atharva Veda.

    Each Veda has four divisions,

    Samhitas or Hymns.

    Texts of Sanatana Dharma, Hinduism.png Texts of Sanatana Dharma, Hinduism.

    Brahmanas, Rituals.

    Aranyakas, to be recited in the forest and

    Upanishads, containing the highest Knowledge of Reality, Brahman.

    Veda has  two sub divisions.

    Shukla and Krishna Yajur.

    These Hymns have Sukhthas in them which are in praise of  Deities and they are also explanation of Cosmology.

    Some of them are also addressed to curing diseases .

    These texts have been classified by Rishis.

    Each Veda has many Branches. called Shakhas.

    ‘

    A shakha (Sanskrit śākhā, “branch” or “limb”), is a Hindu theological school that specializes in learning certain Vedic texts, or else the traditional texts followed by such a school.[3][4] An individual follower of a particular school or recension is called a śākhin.[5] The term is also used in Hindu philosophy to refer to an adherent of a particular orthodox system.

    A related term caraṇa, (“conduct of life” or “behavior”) is also used to refer to such a Vedic school:[7] “although the words caraṇa andśākhā are sometimes used synonymously, yet caraṇa properly applies to the sect or collection of persons united in one school, andśākhā to the traditional text followed, as in the phrase śākhām adhite, (“he recites a particular version of the Veda”)”.[4] The schools have different points of view, described as “difference of (Vedic) school” (śākhābhedaḥ). Each school would learn a specific VedicSaṃhita (one of the “four Vedas” properly so-called), as well as its associated Brahmana, Aranyakas, Shrautasutras, Grhyasutrasand Upanishads.

    The traditional source of information on the shakhas of each Veda is the Caraṇa-vyūha, of which two, mostly similar, versions exist: the 49th pariśiṣṭa of the Atharvaveda, ascribed to Shaunaka, and the 5thpariśiṣṭa of the Śukla (White) Yajurveda, ascribed to Kātyāyana. These have lists of the numbers of recensions that were believed to have once existed as well as those still extant at the time the works were compiled. Only a small number of recensions have survived.

    Rig Veda

    Śaunaka‘s Caraṇa-vyuha lists five shakhas for the Rig Veda, the Śākala, Bāṣkala, Aśvalāyana, Śaṅkhāyana, and Māṇḍukāyana of which only the Śākala and Bāṣkala are now extant. The Bashkala recension of the Rigveda has the Khilani which are not present in the Shakala text but is preserved in one Kashmir manuscript (now at Pune). The Shakala has the Aitareya-Brahmana, The Bashkala has the Kausitaki-Brahmana.

    There is, however, Sutra literature from the Aśvalāyana shakha, both a shrauta sutra and a grhya sutra, both surviving with a commentary (vrtti) by Gargya Naranaya. Gargya Naranaya’s commentary was based on the longer commentary or bhashya by Devasvamin, written in the 11th century.

    Yajur Veda

    Śaunaka‘s Caraṇa-vyuha lists forty-two or forty-four out of eighty-six shakhas for the Yajur Veda, but that only five of these are now extant, with a sixth partially extant. For the Yajur Veda the five (partially in six) shakhas are the (Vajasaneyi Madhandina, Kanva; Taittiriya, Maitrayani, Caraka-Katha, Kapisthala-Katha).

    The Yajurvedin shakhas are divided in Shukla (White) and Krishna (Black) schools. The White recensions have separate Brahmanas, while the Black ones have their(much earlier) Brahmanas interspersed between the Mantras.

    • Shukla Yajurveda: Vājasaneyi Samhita Madhyandina (VSM), Vājasaneyi Samhita Kānva (VSK): Shatapatha Brahmana (ShBM, ShBK)
    • Krishna Yajurveda: Taittirīya Saṃhita (TS) with an additional Brahmana, Taittiriya Brahmana (TB), Maitrayani Saṃhita (MS), Caraka-Katha Saṃhita (KS), Kapiṣṭhala-Katha Saṃhita (KapS).
    • Citation.

    https://en.wikipedia.org/wiki/Shakha#Krishna

    for more on Vedas check my Posts by Googling Vedas ramanan50.

    Shukla

    Shakha Samhita Brahmana Aranyaka Upanishad
    Madhyandina (VSM) Currently recited by all over North Indian Brahmins and by Deshastha Brahmins Madhyandina Shatapatha (SBM) survives as Shatapatha XIV.1-8, with accents. Brihadaranyaka Upanishad= SBM XIV. 3-8, with accents, Ishavasya Upanishad = VSM 40
    Kanva (VSK) Currently recited by Utkala Brahmins, Kannada Brahmins, Karhade Brahmins and few Iyers Kanva Shatapatha (SBK)(different from madhyandina) survives as book XVII of SBK Brihadaranyaka Upanishad=SBK,with accents, Ishavasya Upanishad = VSK 40
    Katyayana – –

    Krishna

    Shakha Samhita Brahmana Aranyaka Upanishad
    Taittiriya TS,Present all over South India and in Konkan Taittiriya Brahmana (TB) and Vadhula Br. (part of Vadhula Srautrasutra) Taittiriya Aranyaka (TA) Taittiriya Upanishad (TU)
    Maitrayani MS,Recited by few Brahmins in Nasik – virtually same as the Upanishad Maitrayaniya Upanishad
    Caraka-Katha Katha Aranyaka (almost the entire text from a solitary manuscript) Kathaka Upanishad, Katha-Shiksha Upanishad
    Kapishthala KapS (fragmentary manuscript, only first sections accented), edited (without accents) by Raghu Vira. – –

    Sama Veda

    Śaunaka‘s Caraṇa-vyuha lists twelve shakhas for the Sama Veda out of a thousand that are said to have once existed, but that of these only one or perhaps two are still extant. The two Samaveda recensions are the Jaiminiya and Kauthuma.

    The Kauthuma shakha has the PB, SadvB, the Jaiminiya shakha has the Jaiminiya Brahmana.

    Shakha Samhita Brahmana Aranyaka Upanishad
    Kauthuma edited,Recited by all over North and in South India[citation needed] edited (8 Brahmanas in all), no accents None. The Samhita itself has the ‘Aranyaka’. Chandogya Upanishad
    Ranayaniya Manuscripts of Samhita exist.Recited byGokarna[disambiguation needed],and Deshastha Brahmins[citation needed] Same as Kauthuma with minor differences. None. The Samhita itself has the ‘Aranyaka’. Same as Kauthuma.
    Jaiminiya/Talavakara Samhita edited.Recited by Nambudiris and choliyal of Tamil nadu[citation needed] Two distinct styles of Saman recitation, partially recorded and published.[citation needed] Brahmana published (without accents) – Jaiminiya Brahmana, Arsheya Brahmana Tamil Nadu version of Talavakara Aranyaka (=Jaiminiya Upanishad Brahmana) published[citation needed] Kena Upanishad
    Shatyayana – –

    Atharva Veda

    Only one shakha of an original nine is now extant for the Atharvaveda. The nine sakhas were Paippalada, Tauda, Mauda, Shaunakiya, Jajala, Jalada, Brahmavada, Devadarsa and Chaarana-Vaidya.

    The Shaunaka is the only shakha of the Atharvaveda for which both printed texts and an active oral tradition are known to still exist.

    For the Atharvaveda, both the Shaunakiya and the Paippalada traditions contain textual corruptions, and the original text of the Atharvaveda may only be approximated from comparison between the two.

    Shakha Samhita Brahmana Aranyaka Upanishad
    Shaunaka AVS, edited and recited by all over North India and South India Fragmentary Gopatha Brahmana (extant and published), no accents. – Mundaka Upanishad (?) published.
    Paippalada AVP; recited by Utkala Brahmins as samhita patha only. otherwise, two manuscripts survive: Kashmiri (mostly edited) and Oriya (partly edited, by Dipak Bhattacharya and others, unaccented) lost,similar to that of Gopatha Brahmana – Prashna Upanishad, Sharabha Upanishad etc. – all edited.[citation needed]

  • Śrauta Tradition Hinduism Organised By Janamejaya

    Most of us are aware of the fact that Janamejaya was Arjuna’s Grandson and the Grandson of Abhimanyu.

    He conducted the Sarpa Yaga, sacrifice of the Snakes to avenge his father Parishits’ deat at the hands of a Snake.

    What makes him great is that he was the king who consolidated the Kuru Dynasty and stabilised the Bharatavarsha.

    He had the Karma Kanda portion of the Vedas systematized and had them as Srauta.

    These actions to be performed by an individual during the course of his life in various stages,

    Brahmacharya,

    Gruhastha,

    Vanaprastha and

    Sanyasi.

    It is a different matter that these practices were carried to the extreme and they were followed more by rote than by conviction and understanding of the Gnana Kanda of the Vedas.

    The message of the Vedas is that , the Ultimate Aim being the Realization of Brahman, The Reality, the performance of actions are to be a tool in the path Realization as Brahman is identified with Knowledge.

    Unfortunately, the spirit was lost and the practice of performing Srauta Karmas reached a peak with the advent of Mimamsa.

    And innumerable Deities were worshiped, causing confusion.

    This caused a revulsion and result was the emergence of Buddha, a Brahmin of Gautama Gotra to question the existence and authenticity of the Vedas.

    Buddhism ran rampantly till Shankaracharya stopped the tide and reorganised Hinduism by establishing Shan Mathas , Six Modes of Worship and streamlining the procedures.

    Srauta Karmas generally relate to the Yagnyas, which are around 400.

    Read my Post on this.

     

    Śrauta (Devanagari श्रौत) traditions are conservative ritualistic traditions of the historical Vedic religion in Hinduism, based on the body of Śruti literature. They are still practiced in India today although constituting a small minority within Hinduism…

     

    Shrauta traditions.

    • Rig veda: Ashvalayana (Shakala) and Sankhayana (Kausitaki)
    • Sama veda: Drahyayana (Kauthuma), Latyayana (Ranayaniya), Jaiminiya
    • Krishna Yajurveda: Baudhayana, Vadhoola, Bharadvaja, Apastamba, Hiranyakesin, Vaikhanasa (for Taittiriya) and Manava, Varaha (for Maitrayani)
    • Shukla Yajurveda: Katyayana (for Kanva and Madhyandina both)
    • Atharva Veda: Vaitana (Shaunaka and Paippalada)

    The Shrauta tradition places more emphasis on the performance of rituals rather than having a set of beliefs. The practices of the Shrauta tradition mainly consist of yajnas. Theyajnas are divided into two categories, nitya-karma and kaamya karma. Nitya-karma refers to those yajnas that have to be performed daily or as per occasion. Kaamya-karmarefers to those yajnas performed with a particular purpose, such as wishing for rain, cattle, overlordship or for a son (e.g. Putrakameshti).

    It may be noted that since the Srata is from Sruti, it has more authority than Smritis.

    But following Sratha is to be tempered with the total understanding of the Vedas, mainly the Gnana Kanda which states that Knowledge and attainment of Liberation is the goal of Life , not mere performance of Karmas.

    However Karma Yoga states that performance of actions is a tool by itself.

    But as Krishna puts it performance of Karma is the renunciation of the fruits of action in the Mind, more a Sankalpa.

    Contrary views welcome.

    Janamejaya.

    Janmejay (Sanskrit: जनमेजय) was a Kuru king who reigned during the Middle Vedic period (12th or 11th century BCE). Along with his predecessor Parikshit, he played a decisive role in the consolidation of the Kuru state, the arrangement of Vedic hymns into collections and the development of the orthodox srauta ritual, transforming the Kuru realm into the dominant political and cultural center of northern Iron Age India. He also appears as an important figure in many later legends and traditions, such as theMahabharata, where he appears as the listener of the first narration of the great epic

    Citation.

    https://en.wikipedia.org/wiki/Shrauta

    https://en.wikipedia.org/wiki/Janamejaya

     

  • Tenth Day Ceremony For The Departed Meaning

    Hinduism prescribes elaborate rituals for the dead beginning from the day of burning the body till the 13th day when Subhasweekara or Auspiciousness in invited back Home.

    These rituals are based on the belief that the Departed souls take rebirth and the Preta Sareera hovers around till the 12th Day.when the dead are respectfully moved to the ancestors, Pitrus.

    It is the belief of the Hindus that one born to enjoy the fruits of actions one performs/ed; if Righteous deeds had been performed one enjoys happiness and sails through Life easily while Non Righteous acts bring in Unhappiness and misery when one lives.

    In both the cases , the effects of the actions performed by one gets wiped out as one undergoes the experiences of Life.

    In Hinduism the wages of Sin is Birth unlike Christianity and other Religions where the wages of Sin is death.

    When one dies, the inert body , Sava is consigned to flames.

    One becomes Sava when Consciousness leaves permanently, The Consciousness being an attribute of the Soul.

    However the Sukshma Sareera, the body which one does not perceive, which surrounds one’s physical frame, remains.

    The Physical frame made of he essence of food, Anna rasa dies.

    But the Sukshma Sareera , which is the result of the actions one performs remain .

    This sareera is like dust accumulated when action is performed.

    This sukshma Sareera takes rebirth depending on the Nature of actions, Karma performed by the individual.

    The Soul never dies.

    Death Rite beind perfomed, Hinduism.Image.jpg
    Death Rites Hindusim,

    The Sukshma Sareera enters into human wombs, they are reported to be 83 Million different types of Female genital parts( Yoni Beda), according to Hinduism.

    The Womb chosen at rebirth is determined in accordance with the actions performed.

    So till such time, that is the Twelfth-day from the date of death, the preta Sareeera lingers , hovers around the place of Death and around the Home.

    This Preta once it is released after the twelfth day is reborn;in such cases where no karmas or the dead performed rebirth still takes place;in this case the Reborn, in the new Life will have unexplained issues facing its new Life.

    This is Pitru Dosha.

    Another kind of Pitru Dosha is one that accrues when one does not perform the Rites for the departed.

    This results in Pitru Saapa.

    The Suksma Sreera, once it leaves the Pysical frame is called Preta and this during life has been nurtured by the essence of Food.

    This has been enjoyed by it through the Physical frame.

    Now that one is dead, the Preta sarera can not get Food for nurturing.

    As it is yet to be released, till the Twelfth day(Sapindi Karana), it suffers.

    To nurture it, the Tharpana is performed with sesame Seeds and water,the former substituting food, as sesame seeds, according to Hinduism, was the first to be created as Food, Water to quench Thirst.

    It is also considered necessary to indicate the Preta that it would no longer get Food or water as it lacks the physical Frame.

    As the Preta is finally elevated to the level of Pitrus on the Twelfth day,prior indication is given on the tenth day by way of offering huge quantities of food, without salt to wean away the Preta from food as it is believed that it would get disgusted with the huge quantity of food offered and that too with out Salt.

    During the next two days , the preta is paid respects by a Brahmin in the ceremonies.

    On the 12th day Sabindi karana is performed and the preta leaves.

    On the thirteenth day Gruha yagna or Subha sweeakara is performed.

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