Brahmana
They are a secondary layer or classification of Sanskrit texts embedded within each Veda, which explain and instruct on the performance of Vedic rituals (in which the related Samhitas are recited).
In addition to explaining the symbolism and meaning of the Samhitas, Brahmana literature also expounds scientific knowledge of the Vedic Period, including observational astronomy and, particularly in relation to altar construction, geometry.
Dating of the final codification of the Brahmanas and associated Vedic texts is controversial, as they were likely recorded after several centuries of oral transmission.
[14] M. Haug states that the 'Veda, or scripture of the Brahmans, consists, according to the opinion of the most eminent divines of Hindustan, of two principal parts, viz.
[7] J. Eggeling states that 'While the Brâhmanas are thus our oldest sources from which a comprehensive view of the sacrificial ceremonial can be obtained, they also throw a great deal of light on the earliest metaphysical and linguistic speculations of the Hindus.
[15] The Indira Gandhi National Centre for the Arts (IGNCA) states that while 'the Upanishads speculate on the nature of the universe, and the relationship of the one and the many, the immanent and transcendental, the Brahmanas make concrete the world-view and the concepts through a highly developed system of ritual-yajna.
[17] Academics such as P. Alper, K. Klostermaier and F.M, Muller state that these instructions insist on exact pronunciation (accent),[18] chhandas (छन्दः, meters), precise pitch, with coordinated movement of hand and fingers – that is, perfect delivery.
[19] Scholars suggest that this orthological perfection preserved Vedas in an age when writing technology was not in vogue, and the voluminous collection of Vedic knowledge were taught to and memorized by dedicated students through Svādhyāya, then remembered and verbally transmitted from one generation to the next.
The 14th Century Sanskrit scholar Sayana composed numerous commentaries on Vedic literature, including the Samhitas, Brahmanas, Aranyakas, and Upanishads.
Modak states that 'king Bukka [1356–1377 CE] requested his preceptor and minister Madhavacharya to write a commentary on the Vedas, so that even common people would be able to understand the meaning of the Vedic Mantras.
f: Also called the Catapatha Brahmana (CB; this abbreviation also denotes the Mâdhyandina recension) g: Part of the Taittiriya Aranyaka; explains the Pravargya rite.
[13] S. Sharva states that in 'the brahmana literature this word ['brahmana'] has been commonly used as detailing the ritualism related to the different sacrifices or yajnas...
His mother, grieved at this ill-treatment of her son, prayed to her family deity (Kuladevata), [and] the Earth (Bhumi), who appeared in her celestial form in the midst of the assembly, placed him on a throne (simhasana), and gave him as a token of honour for his surpassing all other children in learning a boon (vara) which had the appearance of a Brahmana [i.e. the Aitareya]'.
[39] Visnu is the sacrifice; what here (on this day) is not brought about, that he brings about through Vishnu (who is) the sacrifice.Caland states that the Panchavimsha / Tandya Brahmana of the Kauthuma Shakha consists of 25 prapathakas (books or chapters).
[29] Caland states that the Samavidhana Brahmana of the Kauthuma Shakha is 'in 3 prapathakas [books or chapters]... its aim is to explain how by chanting various samans [hymns of the Samaveda][41] some end may be attained.
[39] Dalal adds that the 'first part of the Devatadhyaya is the most important as it provides rules to determine the deities to whom the samans are dedicated.
Another section ascribes colours to different verses, probably as aids to memory or for meditation... [It] includes some very late passages such as references to the four yugas or ages'.
It treats of the effects of recitation, the relation of the saman [hymns of the Samaveda] and the words on which it is chanted, the daksinas to be given to the religious teacher'.
[39] Dalal agrees, stating that it 'describes the nature of the chants and their effects, and how the riks or Rig Vedic verses were converted into samans.
This quasi-brahmana is, on the whole, nothing more than an anukramanika, a mere list of the names of the samans [hymns of the Samaveda] occurring in the first two ganas [of the Kauthumas, i.e. the Gramegeya-gana / Veya-gana and the Aramyegeya-gana / Aranya-gana]'.
Caland states that the Vamsha Brahmana of the Kauthuma Shakha is 'in 3 khandas [books]... it contains the lists of teachers of the Samaveda'.
Just as everyone in society is blessed and made part of the overall divine societal, social and world order by the household rites in the Mantra Brahmana, so everyone can direct his life toward the Infinite Reality by the numerous upasanas and vidyas of the Chandogya Upanishad.
The first Sukta is intended to be recited when offering an oblation to Agni on the occasion of a marriage, and its object is to pray for prosperity [on] behalf of the married couple.
[50] tarhi videgho māthava āsa | sarasvatyāṃ sa tata eva prāṅdahannabhīyāyemām pṛthivīṃ taṃ gotamaśca rāhūgaṇo videghaśca māthavaḥ paścāddahantamanvīyatuḥ sa imāḥ sarvā nadīratidadāha sadānīretyuttarādgirernirghāvati tāṃ haiva nātidadāha tāṃ ha sma tām purā brāhmaṇā na tarantyanatidagdhāgninā vaiśvānareṇeti Mâthava, the Videgha, was at that time on the (river) Sarasvatî.
[53] It provides scientific knowledge of geometry and observational astronomy from the Vedic period, and is considered significant in the development of Vaishnavism as the possible origin of several Puranic legends and avatars of the RigVedic god Vishnu, all of which (Matsya, Kurma, Varaha, Narasimha, and Vamana) are listed in the Dashavatara.
Both the Vâgasaneyi-samhitâ [Yajurveda] and the Satapatha-brâhmana have come down to us in two different recensions, those of the Mâdhyandina and the Kânva schools':[15] When the completion of yajna does not happen in a year (samvatsara) then everything is not stable.
It is stated by the Indira Gandhi National Centre for the Arts (IGNCA) to be 'mixed of mantras and Brahmans... composed in poetic and prose manner'.
However, he was not unaware of the Brahmanic character of the text... according to Caland, the word Anvakhyana was given as a specific name to the Brahmanas, or Brahmana-like passages of the Vadhulasutra'.
[29] M Haug states that there 'must have been, as we may learn from Panini and Patanjali's Mahabhasya, a much larger number of Brahmanas belonging to each Veda; and even Sayana, who lived only about four [now five] hundred years ago, was acquainted with more than we have now'.
[7] S. Shrava states that 'Innumerable manuscripts of the valuable [Vedic] literature have been lost due to atrocities of the rulers and invaders, ravages of time, and utter disregard and negligence.
