A History of Ancient Sanskrit Literature, so far as it illustrates the Primitive Religion of the Brahmans c9.s2.6

c9.s2.6

“But how can it be said,” Sâyaṇa goes on, “that the Veda consists of Mantras and Brâhmaṇas, as the essential qualities neither of the one nor of the other part can be satisfactorily defined? For if it be said that a Mantra alludes to those things which are commanded, this definition would not comprehend all Mantras, because there are some which are themselves commandments, as, for instance, ‘He takes Kapinjalas for the Spring.’ Again, if it be said that a Mantra is what makes one think (man, to think), this definition would comprehend the Brâhmaṇas also. Other definitions have been given, that a Mantra ends with the word ‘thou art,’ or that it ends with the first person plural; but none of these definitions can be considered as exhaustive. The only means, then, by which Mantras can be distinguished from Brâhmaṇas lies in their general sacrificial appellation, which comprehends the most different things under the one common name of Mantras. There are some recording the performance of sacrifices; some contain praises, some end with the word thee (tvâ), some are invocations, some are directions, some contain deliberations, some contain complaints, some are questions, some are answers, &c. All these attributes are so heterogeneous, that none of them can be used for a definition. Knowing, however, that the Veda consists only of two parts, we may say that whatever does not come under the name of Mantra is Brâhmaṇa, whether it contain reasons, explanations, censures, recommendations, doubts, commandments, relations, old stories, or particular determinations. Not one of these subjects belongs to the Brâhmaṇas exclusively, but they occur more or less frequently in the Mantras also, and could therefore not be used as definitions of the Brâhmaṇas. The same objection applies to all other definitions which have been attempted. Some have said that the frequent occurrence of the particle *iti* (thus) constitutes a Brâhmaṇa; others, that a Brâhmaṇa closes with the words *ityâha* (thus he said); others that a Brâhmaṇa contains stories, &c.; but all this would apply with equal force to some of the Mantras. The only division therefore of the Veda that holds good consists in comprehending one part under the old traditional appellation of Mantra, and considering all the rest as Brâhmaṇas.