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== परिचय || Introduction ==

== परिचय || Introduction ==

Sāyaṇāchārya occupies a unique place in the history of the Samskrit literature. The learned commentaries written by him on the Vedic Samhitas and Brāhmaṇas are the most important works of their kind, which are of immense value to us for the proper exposition of the subtle truths with these works of hoary antiquity contain. There has been a host of commentators of the Vedas even before the advent of sāyaṇāchārya but unknown as many of their works are, most of them are mere names to us.  

 

Sāyaṇāchārya occupies a unique place in the History of the Sanskrit Literature. The learned commentaries written by him on the Vedic Samhitas and Brāhmaṇas are the most important works of their kind, which are of immense value to us for the proper exposition of the subtle truths with these works of hoary antiquity contain. There has been a host of commentators of the Vedas even before the advent of sāyaṇāchārya but unknown as many of their works are, most of them are mere names to us. 

Sāyaṇāchārya was, along with his elder brother Mādhavāchārya, were responsible for the great revival of Vedic Learning under the rule of the early Vijayanagara monarchs. 

Sāyaṇāchārya was, along with his elder brother Mādhavāchārya, were responsible for the great revival of Vedic Learning under the rule of the early Vijayanagara monarchs. 

Sāyaṇa had a very high opinion about the poetic excellence of his brother’s kāvyas as he mentions in one place in his Alaṅkāra work that the examples of the rules have to be sought for in the works of Bhoganātha [teṣāmudāharaṇāni bhoganāthakāvyeṣu draṣṭavyāni (तेषामुदाहरणानि भोगनाथकाव्येषु द्रष्टव्यानि)]. That Bhoganātha wielded a facile poetic pen will be evident to the students of Sanskrit poetry from the following beautiful verses in praise of his patron Saṁgama II:—<blockquote>"

Sāyaṇa had a very high opinion about the poetic excellence of his brother’s kāvyas as he mentions in one place in his Alaṅkāra work that the examples of the rules have to be sought for in the works of Bhoganātha [teṣāmudāharaṇāni bhoganāthakāvyeṣu draṣṭavyāni (तेषामुदाहरणानि भोगनाथकाव्येषु द्रष्टव्यानि)]. That Bhoganātha wielded a facile poetic pen will be evident to the students of Sanskrit poetry from the following beautiful verses in praise of his patron Saṁgama II:—<blockquote>"

''यस्य दृष्टिमुद्दयद्दयारसामर्थिनामभिमतानुबन्धिनीम् ।''"</blockquote><blockquote>"

''यस्य दृष्टिमुद्दयद्दयारसामर्थिनामभिमतानुबन्धिनीम् ।''"</blockquote><blockquote>"

''हन्त नूनमनुयान्ति सस्पृहं कर्णकल्पतरुकामधेनवः ॥ (9)''"</blockquote><blockquote>"

''हन्त नूनमनुयान्ति सस्पृहं कर्णकल्पतरुकामधेनवः ॥ (9)''</blockquote><blockquote>"

''yasya dṛṣṭimuddayaddayārasāmarthināmabhimatānubandhinīm |''"</blockquote><blockquote>"

''yasya dṛṣṭimuddayaddayārasāmarthināmabhimatānubandhinīm |''"</blockquote><blockquote>"

''hanta nūnamanuyānti saspṛhaṁ karṇakalpatarukāmadhenavaḥ ||''"</blockquote><blockquote>"

''hanta nūnamanuyānti saspṛhaṁ karṇakalpatarukāmadhenavaḥ ||''" ''(9)''</blockquote><blockquote>"

"</blockquote><blockquote>"

''यद्‍यशःप्रसरणेन भूयसा ह्लादमेयुषि परं जगत्त्रये ।''"</blockquote><blockquote>"

''यद्‍यशःप्रसरणेन भूयसा ह्लादमेयुषि परं जगत्त्रये ।''"</blockquote><blockquote>"

''अश्नुते विफलतां न चन्द्रमाः केवलं कुमुदिनीविकाशनात् ॥''"</blockquote><blockquote>"

''अश्नुते विफलतां न चन्द्रमाः केवलं कुमुदिनीविकाशनात् ॥''"</blockquote><blockquote>"

''yad‍yaśaḥprasaraṇena bhūyasā hlādameyuṣi paraṁ jagattraye |''"</blockquote><blockquote>"

''yad‍yaśaḥprasaraṇena bhūyasā hlādameyuṣi paraṁ jagattraye |''"</blockquote><blockquote>"

''aśnute viphalatāṁ na candramāḥ kevalaṁ kumudinīvikāśanāt || (10)''"</blockquote>

''aśnute viphalatāṁ na candramāḥ kevalaṁ kumudinīvikāśanāt || (10)''</blockquote>

== Sayana's Desha And Kaala ==

== Sayana's Desha And Kaala ==

''आख्यया माधवीयेयं धातुवृत्त्तिर्विरच्यते  ॥''"</blockquote>'''Alaṅkārasudhānidhi (अलङ्कारसुधानिधि)''' — it is a treatise on Sanskrit rhetoric and is unique in many ways. One remarkable peculiarity of the work consists in the fact that the majority of the illustrative verses is in the praise of the author himself. When the same author is responsible for the kārikās and udaharaṇa in an alaṅkāra work, generally the examples are in the praise of some deity or of some king or chief who happens to be the patron of the author. But, unlike most works of Sanskrit Poetics, this alaṅkārasudhānidhi gives illustrative verses in praise of its author himself and this distinguishes it from the other books of the same class. It also supplies us with interesting details about the life and personality of Sāyaṇa and his brothers, which are of considerable importance.

''आख्यया माधवीयेयं धातुवृत्त्तिर्विरच्यते  ॥''"</blockquote>'''Alaṅkārasudhānidhi (अलङ्कारसुधानिधि)''' — it is a treatise on Sanskrit rhetoric and is unique in many ways. One remarkable peculiarity of the work consists in the fact that the majority of the illustrative verses is in the praise of the author himself. When the same author is responsible for the kārikās and udaharaṇa in an alaṅkāra work, generally the examples are in the praise of some deity or of some king or chief who happens to be the patron of the author. But, unlike most works of Sanskrit Poetics, this alaṅkārasudhānidhi gives illustrative verses in praise of its author himself and this distinguishes it from the other books of the same class. It also supplies us with interesting details about the life and personality of Sāyaṇa and his brothers, which are of considerable importance.

These last three works were composed during the reign of Saṁgama II, the son of Prince Kaṁpa, as is clear from verses given in the beginning and at the end of these works.<blockquote>"

These last three works were composed during the reign of Saṁgama II, the son of Prince Kaṁpa, as is clear from verses given in the beginning and at the end of these works.

''tasya (saṁgamasya) mantriśiroratnamasti māyaṇasāyaṇaḥ ||''"</blockquote><blockquote>"

 

<blockquote>""

''तस्य (संगमस्य) मन्त्रिशिरोरत्नमस्ति मायणसायणः ॥''"</blockquote><blockquote>"

''ग्रन्थः कर्मविपाकाख्यः क्रियते करुणावता ॥''"</blockquote><blockquote>''"tasya (saṁgamasya) mantriśiroratnamasti māyaṇasāyaṇaḥ ||''"</blockquote><blockquote>"

''tena māyaṇaputreṇa sāyaṇena manīṣiṇā |''"</blockquote><blockquote>"

''tena māyaṇaputreṇa sāyaṇena manīṣiṇā |''"</blockquote><blockquote>"

''granthaḥ karmavipākākhyaḥ kriyate karuṇāvatā ||''"</blockquote><blockquote>"

''granthaḥ karmavipākākhyaḥ kriyate karuṇāvatā ||''"</blockquote><blockquote>"

''तस्य (संगमस्य) मन्त्रिशिरोरत्नमस्ति मायणसायणः ॥''"</blockquote><blockquote>"

''अस्ति श्रीसङ्गमत्दमापः पृथ्वीतल पुरन्दरः ।''"</blockquote><blockquote>"

''तेन मायणपुत्रेण सायणेन मनीषिणा ।''"</blockquote><blockquote>"

''तस्य मन्त्रिशिरोरत्नमस्ति मायणसायणः ॥''"</blockquote><blockquote>"

''ग्रन्थः कर्मविपाकाख्यः क्रियते करुणावता ॥''"</blockquote><blockquote>"

"</blockquote><blockquote>"

''asti śrīsaṅgamatdamāpaḥ pṛthvītala purandaraḥ .''"</blockquote><blockquote>"

''asti śrīsaṅgamatdamāpaḥ pṛthvītala purandaraḥ .''"</blockquote><blockquote>"

''tasya mantriśiroratnamasti māyaṇasāyaṇaḥ ..''"</blockquote><blockquote>"

''tasya mantriśiroratnamasti māyaṇasāyaṇaḥ ..''"</blockquote>'''Puruṣārthasudhānidhi (पुरुषार्थसुधानिधि)''' contains a collection of Pauraṇika verses on the topic of puruṣārtha and was written at the instance of his new patron king Bukka. It appears to be the first work of Sāyaṇa when he became attached to the court of Bukka and thus is earlier in date than the Vedic commentaries.

''तस्य मन्त्रिशिरोरत्नमस्ति मायणसायणः ॥''"</blockquote>'''Puruṣārthasudhānidhi (पुरुषार्थसुधानिधि)''' contains a collection of Pauraṇika verses on the topic of puruṣārtha and was written at the instance of his new patron king Bukka. It appears to be the first work of Sāyaṇa when he became attached to the court of Bukka and thus is earlier in date than the Vedic commentaries.

'''Vedabhāṣyāṇi (वेदभाष्याणि)'''— Vedic commentaries.

'''Vedabhāṣyāṇi (वेदभाष्याणि)'''— Vedic commentaries.

śatapatha brāhmaṇa

śatapatha brāhmaṇa

== A Critical Survey of His Bhaashyas ==

== A Critical Survey of Saayana Bhaashyas ==

Veda is defined as the sum of mantras and Brāhmaṇas – a definition adopted here from the  yajñaparibhāṣā (यज्ञपरिभाषा) of āpastaṁba. 

Veda is defined as the sum of mantras and Brāhmaṇas – a definition adopted here from the  yajñaparibhāṣā (यज्ञपरिभाषा) of āpastaṁba. 

Besides the treatment of these common topics Sāyaṇa has dealt with some special subjects in his different introductions. A detailed account of  darśa and pourṇamāsa with their appropriateness as the initial rites marking the beginning of the first section of Veda finds a suitable description in the introduction to the Taittirīya Saṁhitā.  

Besides the treatment of these common topics Sāyaṇa has dealt with some special subjects in his different introductions. A detailed account of  darśa and pourṇamāsa with their appropriateness as the initial rites marking the beginning of the first section of Veda finds a suitable description in the introduction to the Taittirīya Saṁhitā.  

The introduction to R̥g-Veda has, besides the high praise lavished upon one who properly understands the subtle meanings of Veda, a comprehensive survey of all the six Aṅgas of Veda and the aid they furnish in the interpretation of the Vedic mantras.  

The introduction to R̥ig-Veda has, besides the high praise lavished upon one who properly understands the subtle meanings of Veda, a comprehensive survey of all the six Aṅgas of Veda and the aid they furnish in the interpretation of the Vedic mantras.  

The introduction to Sāma Veda is replete with the treatment of matters of a technical kind which deal with the complex problem of Sāma chanting.  

The introduction to Sāma Veda is replete with the treatment of matters of a technical kind which deal with the complex problem of Sāma chanting.  

The contents of all the forty sections of the White Yajurveda along with the darśa and paurṇamāsa rituals have been dealt with in the introduction to the Kāṇva Samhitā, while the use, praise and school of the Atharva Veda with an enumeration of various actions treated therein are the proper topic which our author has carefully described in his last introduction to the Atharva Samhita. Thus a critical analysis of the content supplies us with almost all the important information which we must possess, before we commence a really critical study of this ancient and difficult text.

The contents of all the forty sections of the White Yajurveda along with the darśa and paurṇamāsa rituals have been dealt with in the introduction to the Kāṇva Samhitā, while the use, praise and school of the Atharva Veda with an enumeration of various actions treated therein are the proper topic which our author has carefully described in his last introduction to the Atharva Samhita. Thus a critical analysis of the content supplies us with almost all the important information which we must possess, before we commence a really critical study of this ancient and difficult text.

== SĀYAṆA As A Bhaashyakara ==

== Saayana as a Bhaashyakara ==

The great Sāyaṇāchārya has made the most direct and most important contributions to the Vedic exegesis. In interpreting the Veda he rightly exploits the aid afforded by the six Vedic Aṅgas, the Purāṇās, and the Mīmāṁsā. He is a thorough going Mīmāṁsaka and therefore in his commentary upon the Vedas he justly reinforces the substantial aid given by the other departments of knowledge by the profound and traditional views of the Vedic interpretation which Mīmāṁsā contains.  

The great Sāyaṇāchārya has made the most direct and most important contributions to the Vedic exegesis. In interpreting the Veda he rightly exploits the aid afforded by the six Vedic Aṅgas, the Purāṇās, and the Mīmāṁsā. He is a thorough going Mīmāṁsaka and therefore in his commentary upon the Vedas he justly reinforces the substantial aid given by the other departments of knowledge by the profound and traditional views of the Vedic interpretation which Mīmāṁsā contains.  

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. 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>"

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.  

 

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>

''‘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>

== References ==

== References ==

# https://vedaravindamu.wordpress.com/2015/03/09/saya%E1%B9%87acharya-his-life-and-works/#more-604

# https://vedaravindamu.wordpress.com/2015/03/09/saya%E1%B9%87acharya-his-life-and-works/#more-604