History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c93.97.3

v7.c93.97.3

Many verses of the Veda had a threefold application with reference to sacrifices (adhi-yajña), with reference to the deities (adhidaivata or adhidaiva) and adhyātma (with reference to the spiritual or metaphysical meaning). Vide Nir. III. 12 (where Ṛg. I. 164. 21 is explained in two ways, adhidaivata and adhyātma), X. 26 (where Ṛg. X. 82 2 is explained in two ways, adhidaivata and adhyātma), XI. 4 (where Ṛg. X. 85. 3 is explained in adhiyajña and adhidaivata ways), XII. 37 (where Vāj. S. 34. 55 is explained in the adhi-daivata and adhyātma ways), XII 38 (where Atharva X. 8. 9 is explained in adhidaivata and adhyātma ways). Manu (VI. 83) lays down the *japa* (muttering) of Veda of the adhiyajña, ādhidaivika and ādhyātmika types. Manu I. 23 and Vedāṅga-jyotiṣa say that the mantras of the three vedas were drawn from Agni, Vāyu and Sūrya for the carrying out of yajñas. Viśva-rūpa on Yāj. I. 51¹⁹²¹ explains the words 'vedam vratāni vā pāram nītvā' as memorizing the Veda and completely understanding its meaning and not merely memorizing it. Dakṣa says that Vedābhyāsa (study of the Veda) comprehends 'five¹⁹²² matters viz. first memorizing it, reflection over it, constant repetition of it, *japa* and imparting it to pupils. These were ideals attained by a few persons only, while most brāhmaṇas generally rested content with memoriznig one Veda or a portion of it.