पञ्चविंशब्राह्मणम्- Panchavimsha Brahmanam (Wth Hindi & English Translation by Shatmanyu Sharma) (Set of 5 Volumes)

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Vedas have illuminated the life of people, specifically the learned ones throughout thousands of years of their existence. A learned one is expected to learn Vedas, along with the ancillaries without any expectation in return. That is the duty.

There has been a long-lasting debates on the matter as to which of the scriptures are to be included in the definition of the word 'Vedas' The debate is a perpetual one. While most of the traditional scholars are unanimous on the declaration wheat, that the word 'Veda' is inclusive of both, the 'Samhita' (part having 'Mantras') and the 'Brahmanam (explanations and commentaries), modern-day scholars and Indologists are not ready to accept Brahmanam' as part of 'Vedas' as revealed books of Hindu religion. Even with the traditional scholars, who accept 'Brahmanam as 'Vedas' (revealed books), there is not much enthusiasm in them to study and discuss 'Brahmanam' In all treatises that deal with 'Vedas', like that of 'History of Vedas' or those books that are to bring out some specific aspect of the life in "Vedic age, space given to Brahmanam' is just a small fraction of that dedicated to 'Samhita' portion. Perhaps such an attitude of indifference and neglect has cropped up from occidental scholars, who were unable to understand Brahmanam', and have not praised them profusely, like they have done in case of 'Samhita' But still it is apparent that 'Brahmanam' have not got their place in the Sun till date. It is a fact that while all the 'Samhita' have been translated and commented upon in various languages of the world, most of the 'Brahmanam' literature is yet to be translated in Hindi, and other Indian languages, so that it reaches the common people of India. Not only Indian languages, most of the 'Brahmanam' are still to be translated into English also. It is heard from scholars that European scholars had translated some of these in European languages, mostly English, but those editions are seldom available, even on internet.

Hence a need was felt that these ancient treatises should also be made available in Hindi and English so that people, laymen as well as those having knowledge of Sanskrit are able to study the same. Present translation has been made with the same motive. Since Brahmanam literature is revealed in a language, that is too obscure nowadays, and most of the technical words and phrases in the same, related to the procedure of "Yajnas" is complicated and scattered in ancillary literature, a mere word to word transliteration might not have been that much useful, to understand the purport of these 'Yajnas' and their procedure. To our good fortune, we have with us, commentaries written by esteemed scholars in the past, among whom 'Sayana' is the epitome. It is with the help of commentaries by Sayana that the treasure of Vedic knowledge has been made easy to understand, for us. It is impossible to have such a great scholar in present day, but it was feat of this great scholar, to write commentaries on almost all the 'Samhita' and 'Brahmanam' It is also a fact that a few branches of Krishna Yajurveda, like the Kathaka' and Maitrayani", and "Brahmanam' like the three of Jaiminiya branch, and the Kaushitaki, that were not commented upon by Sayana' are still lying without any commentary, and none of the scholars of later days, including those who have a habit to find fault with Sayana' at every step, have even tried to write any commentary on these. It is disheartening to say that whatever has been left untouched by 'Sayana' is still lying untouched. This is enough to show scholarship of 'Sayana', who has done yeoman's service to the later day students of Vedas.

I have relied upon commentary on 'Panchavimsha Brahmanam' by "Sayana', and this work is just a translation of this commentary, into Hindi and English languages. 'Panchavimsha Brahmanam with the commentary of "Sayana' was edited by Pandita A Cinnaswami Sastri and Pandita Pattabhirama Shastri professor at Banaras Hindu University, and published in the year 1936. Since this edition is critically edited by them, I did not have to go into other aspects of this 'Brahmanam', as this edition authored by both of them is an exhaustive one, with all the appendices having quotations, indexes and glossaries in it, and is the best one for those, who are learned n Sanskrit. Such Scholars are a lighthouse and path breaker for people like us; they have carried the baton to this end, to help laymen like me. So, the very first thanks should go to both of them, and I am indebted to these great men. It is for them that I saved my time, that would have been otherwise spent on searching for and going through manuscripts, some of which might have been in 'Grantha' script, hence undecipherable for me.

Brahmanam of two branches of 'Samaveda' are available at present Out of these two, Jaiminiya' branch has three Brahmanam', while Kauthuma branch has eight.

Panchavimsha Brahmanam', as the name suggests, is a compilation of twenty-five chapters. This is also known as 'Tandya Maha Brahmanam', due to its large body, and link to sage 'Tandi', who has seen it. This 'Brahmanam is also known as Praudha Brahmanam', as its content is quite mature and directly useful in ascertainment of meaning of verses of Vedas', and their place and application in Yajnas' It may be proper to say, that it constitutes two third part of the sum total of all eight Brahmanam of 'Kauthuma branch. Needless to say, this is the flagship among these eight Brahmanam', as it describes 'Yajnas' of various types, from the point view of priests belonging to Samaveda This Brahmanam' describes 178 Soma Yajnas"

Panchavimsha Brahmanism' of 'Kauthuma' branch and Jaiminiya Brahmanam of Jaiminiya branch of 'Samaveda' deal with subjects, that are quite similar Hence one may get better insight and understand it well, if one explores the subject matter and contents, that one is reading in Panchavimsha Brahmanam', also being explained in Jaiminiya Brahmanam', but with some other angle and interpretation.

Shrauta Yajna', whether pertaining to 'Soma', or other offering, has remained unfathomed depths, in Vedic literature. Most of the scholars have devoted their time to 'Samhita' part of Vedas', and explained verses as prayers to different deities. Since most of 'Samaveda', with an exception of some sixty and odd verses, is found in 'Rigveda' as well as other branches of 'Vedas, many scholars have steered clear of 'Samaveda', since they would interpret and explain the verses, as given in 'Rigveda', and not look into the aspect of mode of singing of these verses, and their particular and intricate method of singing, with different notes, Himkara' and finale, by priests, specifically, the Udgata' Occidental world was also least interested in the procedure of Yajnas', and kept most of their attention on 'Samhita' part of Vedas' The prejudice seems quite explicit, when they translate Yajna' as sacrifice, suggesting that 'Yajnas' were another synonym with killing of animals. I am of a view that the word 'Sacrifice' does not do justice to the concept of Yajnas', and hence have specifically not used this word as synonymous with 'Yajna' It may seem odd to translate "Yajamana as 'performer of 'Yajna', which is composed of three words, instead of (only one word) sacrificer, applied by occidental scholars. Vedic 'Yajnas' have remained the pivot of society, in those ancient days, when there was a lack of community level festivals.

Present day Hindu society has many festivals to celebrate, and if one goes by local almanac followed by various sects, one may hardly find any day that is not an occasion for some festival. Thousands of years that have gone by have added profusely to this list of festivals. But in those days, when religion was in a primary stage, with only a few revealed books as heritage, these 'Yajnas' were considered festivals, that provided a source of entertainment, enlightenment and education to society, with every individual having some part to play in it. The 'Yajnas provided a sense of belongingness. Creation and cosmos have remained, always, a mystery for an inquiring person, and priests, while officiating in the 'Yajnas', would explain these aspects, through various anecdotes and procedures, linking them with verses from 'Vedas' These very procedures, later on, gave birth to various branches of Hindu philosophy. It is for this very reason that three Upanishadas' that are largest in size and matter, and are often quoted by adherents of various branches of 'Vedanta' philosophy, are a part of 'Brahmanam' literature. 'Brihadaranyakopanishada' is the final part of 'Shatpath Brahmanam', 'Chhandogya Upanishada' is a part of "Chhandogya Brahmanam', and 'Kena' Upanishada' is a part of Jaiminiya Upanishad Brahmanam. In addition to these three, Kathopanishada' is found, in a primitive form, in Taittiriya Brahmanam', and the present version, relied upon by Vedanta' school of philosophy, and is derived from this very origin. It may be stated that these 'Upanishada' link the metaphysical and spiritual knowledge, regarding creation, soul, 'Brahman' and cosmos, to the 'Yajnas'.

This 'Brahmanam' also indicates places like 'Kurukshetra' that are still known in northern India, and an anecdote related to this place, found in chapter 25 of this 'Brahmanam may be considered as source of a story told by 'Purana' literature, that is known as origin of deity of 'Ganesha' to be first worshipped. River 'Sarasvati', which has long gone extinct, is described as a flowing river, having tributaries like 'Drishadvati' 'Khanadava', a place well known to later day epic of 'Mahabharata' is also mentioned here.

Book's Contents and Sample Pages