A History of Indian Literature v1.c8.s7.5

v1.c8.s7.5

The word Brāhmaṇa³ (neut.) means first a single "explanation or utterance of a learned priest, of a doctor of the science of sacrifice, upon any point of the ritual." Used collectively, the word means, secondly, a collection of such utterances and discussions of the priests upon the science of sacrifice. For although the Brāhmaṇas fortunately contain much that has only a distant reference to the sacrificial cult, for instance, cosmogonic myths, ancient legends and narratives, yet the sacrifice is the one and only theme from which all the discussions start, on which everything hinges. For the Brāhmaṇas deal consecutively with the great sacrifices, with which we have become acquainted above in the contents of the Vājasaneyi-Saṃhitā,¹ and give instructions on the separate rites and ceremonies, attaching to them observations upon the relations of the separate sacrificial acts to each other and to the spells and prayers, partly quoted literally and partly quoted in abbreviated form.² To these are added symbolical interpretations and speculative reasons for the ceremonies and their connection with the prayer formulæ. Where, as is often the case, the views of the learned men differ on certain points of ritual, the one view is defended and the other rejected. Also there is sometimes talk of differences of the ceremonies in different districts, also of modifications of certain sacrificial rites in particular circumstances. The mention of what exactly constitutes the priests' payment, the dakṣiṇā, at every sacrificial act, is never omitted. In the same way it is explained to the sacrificer what advantages, whether in this life or in the life beyond, he can gain by means of the various sacrificial rites. In short, if the use of the word "science" may be permitted with reference to theological knowledge then we can best designate the Brāhmaṇas as texts which deal with the "science of sacrifice."