Changes

* The definition of mantra and [[Brāhmaṇa]] and the threefold divisions of mantras into R̥k, Yajuḥ and Sāma along with their proper definitions have their basis in the different Adhikaraṇas of the first Pada of the second Adhyāya, Sūtras 32—37.  

* The definition of mantra and [[Brāhmaṇa]] and the threefold divisions of mantras into R̥k, Yajuḥ and Sāma along with their proper definitions have their basis in the different Adhikaraṇas of the first Pada of the second Adhyāya, Sūtras 32—37.  

* The elaborate Introduction to the sāmasaṁhita contains a detailed exposition of 62 technical topics of pūrvamīmāṁsā which have got their bearings upon the various complex problems of the singing of Sāmans and their utility and application for the purpose of sacrifice. Indeed, the whole of this Introduction consists of lengthy extracts from the different Adhyāyas of jaiminīya-nyāya-mālā-vistara a very important work on pūrvamīmāṁsā composed by his elder brother, the great Mādhavāchārya.  

* The elaborate Introduction to the sāmasaṁhita contains a detailed exposition of 62 technical topics of pūrvamīmāṁsā which have got their bearings upon the various complex problems of the singing of Sāmans and their utility and application for the purpose of sacrifice. Indeed, the whole of this Introduction consists of lengthy extracts from the different Adhyāyas of jaiminīya-nyāya-mālā-vistara a very important work on pūrvamīmāṁsā composed by his elder brother, the great Mādhavāchārya.  

* The lengthy and learned discussion about svādhyāyādhyayana (स्वाध्यायाध्ययन) in the introduction to kāṇvasaṁhitābhāṣya and prāmāṇyavāda of Veda with a critical survey of the different doctrines held by the followers of different philosophical schools which our author has made in the introduction to atharvasaṁhitā bhāṣya truly prove the great service into which the Mīmāṁsā doctrines have been pressed for expounding the important views held by the traditionalists about the supreme authoritativeness of the Vedas and the complete usefulness of their intelligent study.

* The lengthy and learned discussion about svādhyāyādhyayana (स्वाध्यायाध्ययन) in the introduction to kāṇvasaṁhitābhāṣya and prāmāṇyavāda of Veda with a critical survey of the different doctrines held by the followers of different philosophical schools which our author has made in the introduction to atharvasaṁhitā bhāṣya truly prove the great seva (सेवा | selfless service) into which the Mīmāṁsā doctrines have been pressed for expounding the important views held by the traditionalists about the supreme authoritativeness of the Vedas and the complete usefulness of their intelligent study.

== A Modern Student's Aid To Vaidika Vidya ==

== A Modern Student's Aid To Vaidika Vidya ==

We have repeatedly asserted that the Vedic commentaries written by Sāyaṇāchārya are, in spite of their occasional apparent contradictions in the interpretation of certain Vedic passages, the only sure and consistent guide in the understanding and the exegesis of the Mantras of the Vedas. They are valuable not only for an orthodox Vaidika but also for a modern student of this ancient literature of the Hindus.  

We have repeatedly asserted that the Vedic commentaries written by Sāyaṇāchārya are, in spite of their occasional apparent contradictions in the interpretation of certain Vedic passages, the only sure and consistent guide in the understanding and the exegesis of the Mantras of the Vedas. They are valuable not only for an orthodox Vaidika but also for a modern student of this ancient literature of the Hindus.  

Those who press the sciences of Comparative Philology and Comparative Mythology into the service of Vedic exegesis will find in these illuminating Bhāṣyas matters which are of especial interest to them, Sāyaṇa has, in the course of his commentaries taken into account the valuable helps rendered by the sciences of Etymology (Nirukta) and Grammar (Vyākaraṇa). Our author has not only utilised the contributions made by Yāska in his Nirukta but has himself proposed suitable meanings of difficult Vedic words in accordance with the rules of Etymology, where Yāska is wholly silent. The science of grammar has been, especially in the commentary upon the first Aṣṭaka of R̥gveda, fully taken into account in the interpretation of the Vedic Mantras where accents play important parts.  

Those who press the sciences of Comparative Philology and Comparative Mythology into the seva (सेवा | selfless service) of Vedic exegesis will find in these illuminating Bhāṣyas matters which are of especial interest to them, Sāyaṇa has, in the course of his commentaries taken into account the valuable helps rendered by the sciences of Etymology (Nirukta) and Grammar (Vyākaraṇa). Our author has not only utilised the contributions made by Yāska in his Nirukta but has himself proposed suitable meanings of difficult Vedic words in accordance with the rules of Etymology, where Yāska is wholly silent. The science of grammar has been, especially in the commentary upon the first Aṣṭaka of R̥gveda, fully taken into account in the interpretation of the Vedic Mantras where accents play important parts.  

Sāyaṇāchārya has collected every item of mythological interest associated with the meaning of Vedic hymns which will yield even a modern student of Veda a rich harvest of very useful results. Besides these, Sāyaṇa’s commentaries are the only extant Bhāṣyas complete in every respect in a vast commentarial literature which has gradually grown round the Vedas. In these, Sāyaṇa has utilised even those valuable comments which are perhaps lost forever or are only partially known to us in these times. Under these circumstances, Sāyaṇa is the only commentator who can supply us with the direct traditional meanings of the Mantras as handed down from generation to generation of the native Vedic interpreters. We firmly believe that a really sympathetic and critical study of Sāyaṇa’s Commentaries will be valuable even from the stand-point of a modern student of Vedas engaged in unraveling the hidden mysteries of the Vedic language and religion.

Sāyaṇāchārya has collected every item of mythological interest associated with the meaning of Vedic hymns which will yield even a modern student of Veda a rich harvest of very useful results. Besides these, Sāyaṇa’s commentaries are the only extant Bhāṣyas complete in every respect in a vast commentarial literature which has gradually grown round the Vedas. In these, Sāyaṇa has utilised even those valuable comments which are perhaps lost forever or are only partially known to us in these times. Under these circumstances, Sāyaṇa is the only commentator who can supply us with the direct traditional meanings of the Mantras as handed down from generation to generation of the native Vedic interpreters. We firmly believe that a really sympathetic and critical study of Sāyaṇa’s Commentaries will be valuable even from the stand-point of a modern student of Vedas engaged in unraveling the hidden mysteries of the Vedic language and religion.

We have firm belief that a precise study of these valuable Introductions will show us not only the traditional mode of the proper interpretation of the Vedas but also the right way in which these most ancient sacred texts should be handled. It is the sheer misunderstanding of the view—point of this eminent Vedic commentator which has unnecessarily called forth the undeserved obloquy heaped upon the sacred head of the great Sāyaṇa not only by the so-called foreign Vedic scholars who, placed as they are, are wholly ignorant of the important traditions and associations which have grown round this most ancient and sacred work in course for many centuries but also by the various Indian disciples of these European Gurus, who, though fortunate enough to be in a position to understand properly the different Vedic traditions, do blindly follow their lead and feed the unfortunate young students placed under their care upon the ill-digested and half-baked theories of these Western Vaidikas’.  

We have firm belief that a precise study of these valuable Introductions will show us not only the traditional mode of the proper interpretation of the Vedas but also the right way in which these most ancient sacred texts should be handled. It is the sheer misunderstanding of the view—point of this eminent Vedic commentator which has unnecessarily called forth the undeserved obloquy heaped upon the sacred head of the great Sāyaṇa not only by the so-called foreign Vedic scholars who, placed as they are, are wholly ignorant of the important traditions and associations which have grown round this most ancient and sacred work in course for many centuries but also by the various Indian disciples of these European Gurus, who, though fortunate enough to be in a position to understand properly the different Vedic traditions, do blindly follow their lead and feed the unfortunate young students placed under their care upon the ill-digested and half-baked theories of these Western Vaidikas’.  

Indeed, the only safe guide which we possess in these times when even the masters of the ‘historical method’ differ from one another as regards the obvious meanings and plain interpretations of easy Vedic Mantras is the traditionally uniform and deeply suggestive Bhāṣya of Sāyaṇa. With his scholastic interpretations the great Sāyaṇāchārya has been, and indeed will be, the supremely reliable guide to effect our first entrance into the manifold mysteries of this impregnable fortress of Vedic language and Vedic religion. In fact, everyone who enters on the study of Veda owes in an abundant measure a deep debt of gratitude to this great authority on the Vedic exegesis. We cannot properly imagine what the condition of Vedic scholarship would have been to day without the vedārthaprakāśa (वेदार्थप्रकाश) of our eminent author in which the great Vedic exegesist has not left a single word unexplained, however obscure it may be. It is not that this eminent service done by Sāyaṇa has not been recognised even by the modern Western scholars who have devoted their time and labour towards a really critical and in a way intensive study of this most ancient Aryan literature.  

Indeed, the only safe guide which we possess in these times when even the masters of the ‘historical method’ differ from one another as regards the obvious meanings and plain interpretations of easy Vedic Mantras is the traditionally uniform and deeply suggestive Bhāṣya of Sāyaṇa. With his scholastic interpretations the great Sāyaṇāchārya has been, and indeed will be, the supremely reliable guide to effect our first entrance into the manifold mysteries of this impregnable fortress of Vedic language and Vedic religion. In fact, everyone who enters on the study of Veda owes in an abundant measure a deep debt of gratitude to this great authority on the Vedic exegesis. We cannot properly imagine what the condition of Vedic scholarship would have been to day without the vedārthaprakāśa (वेदार्थप्रकाश) of our eminent author in which the great Vedic exegesist has not left a single word unexplained, however obscure it may be. It is not that this eminent seva (सेवा | selfless service) done by Sāyaṇa has not been recognized even by the modern Western scholars who have devoted their time and labor towards a really critical and in a way intensive study of this most ancient Aryan literature.  

Thus Prof. Wilson is amply justified (and we believe thoroughly impartial) when he makes these critical remarks in the introduction to his translation of the first Aṣṭaka of R̥g—Veda—<blockquote>"''‘He (Sāyaṇa) undoubtedly had a knowledge of his text far beyond the pretensions of any European scholar, and must have been in possession, either through his own learning or that of his assistants, of all the interpretation which had been perpetuated by traditional teaching from the early times’.''"</blockquote>

Thus Prof. Wilson is amply justified (and we believe thoroughly impartial) when he makes these critical remarks in the introduction to his translation of the first Aṣṭaka of R̥g—Veda—<blockquote>"''‘He (Sāyaṇa) undoubtedly had a knowledge of his text far beyond the pretensions of any European scholar, and must have been in possession, either through his own learning or that of his assistants, of all the interpretation which had been perpetuated by traditional teaching from the early times’.''"</blockquote>