आश्वलायन

WikiVisually the entire wiki with video and photo galleries find something interesting to watch in seconds FEATURED · VIDEO PICKER · LANG Search Wikipedia – हिन्दी click links in text for more info आश्वलायन [show article only] मुक्त ज्ञानकोश विकिपीडिया से [w] ऋग्वेद की 21 शाखाओं में से आश्वलायन अन्यतम शाखा है जिसका उल्लेख 'चरणव्यूह' में किया गया है। इस शाखा के अनुसार न तो आज ऋक्‌संहिता ही उपलब्ध है और न कोई ब्राह्मण ही, परंतु कवींद्राचार्य (17वीं शताब्दी) की ग्रंथसूची में उल्लिखित होने से इन ग्रंथों के अस्तित्व का स्पष्ट प्रमाण मिलता है। इस शाखा के समग्र कल्पसूत्र ही आज उपलब्ध हैं- आश्वलायन श्रौतसूत्र, गृह्मसूत्र और धर्मसूत्र। आश्वलायन श्रौतसूत्र में 12 अध्याय हैं जिनमें होता के द्वारा प्रतिपाद्य विषयों की ओर विशेष लक्ष्य कर यागों का अनुष्ठान विहित है। इसमें पुरोऽनुवाक्या, याज्या तथा ततत्‌ शास्त्रों के अनुष्ठान प्रकार, उनके देश, काल और कर्ता का विधान, स्वर-प्रतिगर-न्यूंख-प्रायश्चित्त आदि का विधान विशेष रूप से वर्णित है। नरसिंह के पुत्र गार्ग्य नारायण द्वारा की गई इस श्रौतसूत्र की व्याख्या नितांत प्रख्यात है। आश्वलायनगृह्यसूत्र में गृह्म कर्म और षोडश संस्कारों का वर्णन किया गया है। ऋग्वेदियों की गृह्यविधि के लिए यही गृह्मसूत्र विशेष लोक्रपिय तथा प्रसिद्ध है। इसकी व्यापकता का कुछ परिचय इसकी विपुल व्याख्या-संपत्ति से भी लगता है। इसके प्रख्यात टीकाग्रंथों में मुख्य ये हैं: (1) अनाविला (हरदत्त द्वारा रचित; रचनाकाल 1200 ई. के आसपास); (2) दिवाकर के पुत्र न्ध्रौवगोत्रीय नारायण द्वारा रचित वृत्ति (1100 ई.); (3) देवस्वामीरचित्र गृह्मभाष्य (11वीं सदी का पूर्वार्ध), (4) जयंतस्वामीरचित्र विमलोदयमाला (8वीं सदी का अंत)। आश्वलायनगृह्य अनेक ग्रंथकारों के नाम से प्रसिद्ध हैं। ऐसे ग्रंथकारों में कुमारिल स्वामी (कुमारस्वामी?), रघुनाथ दीक्षित तथा गोपाल मुख्य हैं। इस गृह्यसूत्र के प्रयोग, पद्धति तथा परिशिष्ट के विषय में भी अनेक ग्रंथों का समय समय पर निर्माण किया गया है। कुमारिल की गृह्यकारिका में आश्वलायनगृह्य की नारायणवृति तथा जयंतस्वामी का निर्देश उपलब्ध होता है। 'आश्वलायनस्मृति' के भी अभी तक हस्तलेख ही उपलब्ध हैं। यह 11 अध्यायों में विभक्त और लगभग 2,000 पद्योंवाला ग्रंथ है जिसके उद्धरण हेमाद्रि तथा माधवाचार्य ने अपने ग्रंथों में दिए हैं। इन्हें भी देखें वेद वैदिक साहित्य वैदिक शाखाएँ संदर्भ ग्रंथ बलदेव उपाध्याय : वैदिक साहित्य और संस्कृति (काशी); पी.वी.काणे : हिस्ट्री ऑव धर्मशास्त्र, प्रथम खंड (पूना)। श्रेणी: वेद RELATED TOPICS 1. ऋग्वेद – The Rigveda is an ancient Indian collection of Vedic Sanskrit hymns. It is one of the four sacred texts of Hinduism known as the Vedas. The text is a collection of 1,028 hymns and 10,600 verses, a good deal of the language is still obscure and many hymns as a consequence seem unintelligible. The hymns are dedicated to Rigvedic deities, for each deity series the hymns progress from longer to shorter ones, and the number of hymns per book increases. In the eight books that were composed the earliest, the hymns predominantly discuss cosmology, Rigveda is one of the oldest extant texts in any Indo-European language. 1700–1100 BC has also been given, some of its verses continue to be recited during Hindu rites of passage celebrations such as weddings and religious prayers, making it probably the worlds oldest religious text in continued use. This redaction also included some additions and orthoepic changes to the Vedic Sanskrit such as the regularization of sandhi, the Padapatha and the Pratisakhya anchor the texts fidelity and meaning, and the fixed text was preserved with unparalleled fidelity for more than a millennium by oral tradition alone. In order to achieve this the oral tradition prescribed very structured enunciation, involving breaking down the Sanskrit compounds into stems and inflections and this interplay with sounds gave rise to a scholarly tradition of morphology and phonetics. The Rigveda was probably not written down until the Gupta period, the oral tradition still continued into recent times. The text is organized in 10 books, known as Mandalas, of varying age, the family books, mandalas 2–7, are the oldest part of the Rigveda and the shortest books, they are arranged by length and account for 38% of the text. Within each book, the hymns are arranged in collections each dealing with a deity, Agni comes first, Indra comes second. They are attributed and dedicated to a rishi and his family of students, within each collection, the hymns are arranged in descending order of the number of stanzas per hymn. If two hymns in the collection have equal numbers of stanzas then they are arranged so that the number of syllables in the metre are in descending order. The second to seventh mandalas have a uniform format, the eighth and ninth mandalas, comprising hymns of mixed age, account for 15% and 9%, respectively. The first and the tenth mandalas are the youngest, they are also the longest books, of 191 suktas each, however, adds Witzel, some hymns in Mandala 8,1 and 10 may be as old as the earlier Mandalas. The first mandala has an arrangement not found in the other nine mandalas. The ninth mandala is arranged by both its structure and hymn length, while the first eighty four hymns of the tenth mandala have a structure different than the remaining hymns in it. Each mandala consists of hymns called sūkta intended for various rituals, the sūktas in turn consist of individual stanzas called ṛc, which are further analysed into units of verse called pada 2. वेद – The Vedas are a large body of knowledge texts originating in the ancient Indian subcontinent. Composed in Vedic Sanskrit, the texts constitute the oldest layer of Sanskrit literature, Hindus consider the Vedas to be apauruṣeya, which means not of a man, superhuman and impersonal, authorless. Vedas are also called śruti literature, distinguishing them from religious texts. The Veda, for orthodox Indian theologians, are considered revelations seen by ancient sages after intense meditation, in the Hindu Epic the Mahabharata, the creation of Vedas is credited to Brahma. The Vedic hymns themselves assert that they were created by Rishis, after inspired creativity. There are four Vedas, the Rigveda, the Yajurveda, the Samaveda, each Veda has been subclassified into four major text types – the Samhitas, the Aranyakas, the Brahmanas, and the Upanishads. Some scholars add a fifth category – the Upasanas, the various Indian philosophies and denominations have taken differing positions on the Vedas. Schools of Indian philosophy which cite the Vedas as their authority are classified as orthodox. Other śramaṇa traditions, such as Lokayata, Carvaka, Ajivika, Buddhism and Jainism, despite their differences, just like the texts of the śramaṇa traditions, the layers of texts in the Vedas discuss similar ideas and concepts. The Sanskrit word véda knowledge, wisdom is derived from the root vid- to know and this is reconstructed as being derived from the Proto-Indo-European root *u̯eid-, meaning see or know. The noun is from Proto-Indo-European *u̯eidos, cognate to Greek εἶδος aspect, not to be confused is the homonymous 1st and 3rd person singular perfect tense véda, cognate to Greek οἶδα oida I know. Root cognates are Greek ἰδέα, English wit, etc, the Sanskrit term veda as a common noun means knowledge. The term in some contexts, such as hymn 10.93.11 of the Rigveda, means obtaining or finding wealth, property, a related word Vedena appears in hymn 8.19.5 of the Rigveda. It was translated by Ralph T. H. Griffith as ritual lore, as studying the Veda by the 14th century Indian scholar Sayana, as bundle of grass by Max Müller, Vedas are called Maṛai or Vaymoli in parts of South India. Marai literally means hidden, a secret, mystery, in some south Indian communities such as Iyengars, the word Veda includes the Tamil writings of the Alvar saints, such as Divya Prabandham, for example Tiruvaymoli. The Vedas are among the oldest sacred texts, the Samhitas date to roughly 1700–1100 BC, and the circum-Vedic texts, as well as the redaction of the Samhitas, date to c. 1000-500 BC, resulting in a Vedic period, spanning the mid 2nd to mid 1st millennium BC, or the Late Bronze Age, Michael Witzel gives a time span of c.1500 to c. Witzel makes special reference to the Near Eastern Mitanni material of the 14th century BC the only record of Indo-Aryan contemporary to the Rigvedic period 3. वैदिक शाखाएँ – A shakha, is a Hindu theological school that specializes in learning certain Vedic texts, or else the traditional texts followed by such a school. An individual follower of a school or recension is called a śākhin. The term is used in Hindu philosophy to refer to an adherent of a particular orthodox system. The schools have different points of view, described as difference of school, each school would learn a specific Vedic Saṃhita, as well as its associated Brahmana, Aranyakas, Shrautasutras, Grhyasutras and Upanishads. In traditional Hindu society affiliation with a school is an important aspect of class identity. A Brāhmaṇa who changed school would be called a traitor to his śākhā and these have lists of the numbers of recensions that were believed to have once existed as well as those still extant at the time the works were compiled. Only a small number of recensions have survived, saraswati Gangadhars devotional poetry written in Marathi called Shri Gurucharitra describes different shakhas of 4 Vedas in 27th chapter. The schools are enumerated below, categorised according to the Veda each expounds, Śaunakas Caraṇa-vyuha lists five shakhas for the Rig Veda, the Śākala, Bāṣkala, Aśvalāyana, Śaṅkhāyana, and Māṇḍukāyana of which only the Śākala and Bāṣkala and very few of Asvalayana are now extant. The Bashkala recension of the Rigveda has the Khilani which are not present in the Shakala text but is preserved in one Kashmir manuscript, the Shakala has the Aitareya-Brahmana, The Bashkala has the Kausitaki-Brahmana. Shri Gurucharitra mentions 12 shakhas for the Rig Veda namely śrāvakā, śravaṇiyā, jaṭā, śaphaṭa, pāṭhakrama, daṇḍa, aśvalāyanī, śāṃkhāyanī, śākalā, bāṣkalā and māṇḍūkā in Ovi 35 to 38. There is, however, Sutra literature from the Aśvalāyana shakha, Gargya Naranayas commentary was based on the longer commentary or bhashya by Devasvamin, written in the 11th century. Śaunakas Caraṇa-vyuha lists forty-two or forty-four out of eighty-six shakhas for the Yajur Veda, for the Yajur Veda the five shakhas are the. The Yajurvedin shakhas are divided in Shukla and Krishna schools, the White recensions have separate Brahmanas, while the Black ones have their Brahmanas interspersed between the Mantras. Śaunakas Caraṇa-vyuha lists twelve shakhas for the Sama Veda out of a thousand that are said to have once existed, the two Samaveda recensions are the Jaiminiya and Kauthuma. Of these rāṇāyaṇīyā has 10 shakhas namely rāṇāyaṇīyā, sāṃkhyāyanī, śāṭhyā, mugdala, khalvalā, mahākhalvalā, lāṅ‌galā, kaithumā, gautamā, the Kauthuma shakha has the PB, SadvB, the Jaiminiya shakha has the Jaiminiya Brahmana. Only one shakha of a nine is now extant for the Atharvaveda. The nine sakhas were Paippalada, Tauda, Mauda, Shaunakiya, Jajala, Jalada, Brahmavada, Devadarsa, for the Atharvaveda, both the Shaunakiya and the Paippalada traditions contain textual corruptions, and the original text of the Atharvaveda may only be approximated from comparison between the two. The Paippalada tradition was discontinued, and its text is only from manuscripts collected since the 20th century