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Research Paper

Volume : 3 | Issue : 3 | March 2014 • ISSN No 2277 - 8179 KEYWORDS : Indian Scriputres, Srutis, Indian Scriptures Part-2 , , , Agamas, Darsanas

P A Subramanian Research Scholar, Sanskrit, Dept.of Sanskrit, Rajah’s College for Sanskrit & Tamil Studies, Thiruvaiyaru, Thanjavur Pin:13 203. A Short Note on Sanskrit part-2 day Government of is applying some of these laws. - chiefly consulted in all matters of . Even the present thoritativeSanskrit literature scriptures can of be the classified . underThe four six secularorthodox sections heads There are eighteen main Smritis or Sastras. The most embodyand four thesecular latter heads. developments The six orthodox in classical sections Sanskrit form literature. the au important are those of , and Parasara. The In part 1, the details about 1.The Srutis,2.The Four And Their Sub Divisions ,3.TheMantra ,4.The Harita, Satatapa, , , Apastamba, Gautama, , and The ,5.TheUpanishads, 6.The Upa-Vedas and 7.The Sankha-other fifteen Likhita, are Usana, those of and , Saunaka. , Samvarta, , were given now in part two the following notes are given:- The Laws of Manu are intended for the Yuga; those of Ya- jnavalkya are for the ; those of Sankha and Likhita 1.The Smritis are for the ; and those of Parasara are for the Yuga. The laws and rules which are based entirely upon our so- scriptures. These are the ancient sacred law-codes of the Hin- cial positions, time and clime, must change with the changes in dusNext dealing in importance with the toSanatana-Varnasrama-Dharma. the Sruti are the Smritis or secondaryThey sup- society and changing conditions of time and clime. Then only the progress of the Hindu society can be ensured. the Vedas. The or Dharma Sastra is founded on the Sruti. Theplement Smritis and are explain based the on ritualisticthe teachings injunctions of the Vedas. called The Vidhis Smriti in Need For A New Law-Code - It is not possible to follow some of the laws of Manu at present velops Dharma. It lays down the laws which regulate Hindu na- time. We can follow their spirit and not the letter. Society is ad- tional,stands social,next in family authority and toindividual the Sruti obligations.(Vedas). It explains The works and that de vancing. When it advances, it outgrows certain laws which were valid and helpful at a particular stage of its growth. Many new things which were not thought out by the old law-givers have saveare expressly the Vedas. called Smritis are the law books, Dharma Sastras. Smriti, in a broader sense, covers all Hindu Sastras (scriptures) now those old laws which have become obsolete. The laws for regulating Hindu society from time to time are come into existence now. It is no use insisting people to follow Our present day society has changed considerably. A new Smriti and laws to guide the individuals and communities in their daily to suit the requirements of this age is very necessary. Another conductcodified andin the to Smritis. regulate The their Smritis manners have and laid customs. down definite The Smritis rules sage will place before the Hindus of our days a new suitable have given detailed instructions, according to the conditions of code of laws. Time is ripe for a new Smriti. Cordial greetings the time, to all classes of men regarding their duties in life. to this age.

The Hindu learns how he has to spend his whole life from these The Inner Voice Of Dharma He who is endowed with a pure heart through protracted Ta- clearly given in these books. The Smritis describe certain acts andSmritis. prohibit The dutiessome others of Varnasramas for a Hindu, (the according four stages to his of birth life) andare and who has a very clear conscience, can be guided by the in- stage of life. The object of the Smritis is to purify the heart of nerpas voice (austerity), in matters , of Kirtana, Dharma meditationor duty or moral and service action. ofThe in- man and take him gradually to the supreme abode of immortal- ity and make him perfect and free. indeed, the voice of God or Soul or Antaryamin or Inner Ruler. Thisner voice voice that is more proceeds than Smriti. from a It clean is Smriti heart of filledSmritis. with Purify your is, These Smritis have varied from time to time. The injunctions heart and train yourself to hear this inner voice. Keep your ear and prohibitions of the Smritis are related to the particular in tune with the ‘voice’. social surroundings. As these surroundings and essential con- ditions of the Hindu society changed from time to time, new The Sruti And The Smriti Smritis had to be compiled by the sages of different ages and The Sruti and the Smriti are the two authoritative sources of different parts of India. Hinduism. Sruti literally means what is heard, and Smriti means what is remembered. Sruti is revelation and Smriti is tradition. The Celebrated Hindu Law-Givers From time to time, a great lawgiver would take his birth. He forms part of The , Parva, Sections XIII – - Upanishad is a Sruti. Bhagavad-Gita is a Smriti. (Bhagavad-Gita come obsolete. would codify the existing laws and remove those that had be XLII (also known as Bhagavad-Gita Parva). He would make some alterations, adaptations, readjustments, - additions and subtractions, to suit the needs of the time and see ity.Sruti These is direct records experience. constitute Great the RishisVedas. heard Hence, the Sruti eternal is primary truths that the way of living of the people would be in accordance with of religion and left a record of them for the benefit of poster the teachings of the Veda. Of such law-givers, Manu, Yajnavalkya secondary authority. and Parasara are the most celebrated persons. Hindu society authority. Smriti is a recollection of that experience. Hence, it is is founded on, and governed by, the laws made by these three The Smritis or Dharma Sastras also are books written by sages, great sages. The Smritis are named after them. We have Manu - - riti which contradicts the Sruti, the Smriti is to be rejected. but they are not the final authority. If there is anything in a Sm theSmriti greatest or Manava law-giver Dharma-Sastra of the race. (LawsHe is the of Manuoldest or lawgiver the Insti as 2.The Itihasas (history) well.tutes Theof Manu), Yajnavalkya Yajnavalkya Smriti Smriti follows and the Parsara same generalSmriti. Manulines asis ( and Yajnavalkya Smriti are universally accepted at the present ThereThe Friendly are four Treatises books under And the this Commanding heading Treatises) timethe Manu as authoritative Smriti and worksis next all in over importance India. Yajnavalkya to it. Manu Smriti Smriti is 1The -, 2The Yogavasishtha, 3The Mahab-

340 IJSR - INTERNATIONAL JOURNAL OF SCIENTIFIC RESEARCH Research Paper harata, 4The The Bhagavad-GitaVolume : 3 | Issue : 3 | March 2014 • ISSN No 2277 - 8179 The most important part of the Mahabharata is the Bhagavad- These embody all that is in the Vedas, but only in a simpler Gita. It is a marvelous dialogue between Lord and Ar- manner. These are called the Suhrit-Samhitas or the Friendly Treatises, war. Sri Krishna became the charioteer of . Sri while the Vedas are called the Prabhu-Samhitas or the Com- juna on the battlefield, before the commencement of the great as the contain the cream of the Vedas, so does the the great universal truths in the form of historical narratives, Gitakrishna contain explained the cream the essentials of the Upanishads. of Hindu religion The Upanishads to Arjuna. Justare storiesmanding and Treatises dialogues. with These great are authority. very interesting These works volumes explain and the cows. Lord Krishna is the cowherd. Arjuna is the calf. The are liked by all, from the inquisitive child to the intellectual Gita is the milk. The wise men are those who drink the milk of scholar. Gita.

The Itihasas give us beautiful stories of absorbing interest and The Gita is the most precious jewel of Hindu literature. It is a importance, through which all the fundamental teachings of universal gospel. The Gita teaches the of Synthesis. It ranks Hinduism are indelibly impressed on one’s mind. The laws of high in the religious literature of the world. the minds of the Hindus through the noble and marvelous deeds Arjuna saw before him his dear relatives and teachers in the ofSmritis their greatand the national principles heroes. of the Vedas are stamped firmly on Lord Krishna imparted knowledge of the Self to Arjuna and con- We get a clear idea of Hinduism from these sublime stories. The battlefield. He fainted and refused to fight against them. Then- common man cannot comprehend the high abstract philosophy quences. Afterwards Arjuna gave up his Moha, or delusion. All of the Upanishads and the . Hence, the compas- hisvinced doubts him werethat it cleared. was his Heduty fought to fight against regardless the of the conse and sionate sages Valmiki and Vyasa wrote the Itihasas for the ben- achieved victory. analogies and parables in a tasteful form to the common run of Knowledge Of Ancient Indian History and Culture mankind.efit of common people. The same philosophy is presented with The Mahabharata contains also immortal discourse of Bhishma on Dharma, which he gave to , when he was lying on the bed of arrows. The whole Mahabharata forms an encyclo- Ramayana and Mahabharata. They are two very popular and pedia of history, morals and religion unsurpassed by any other usefulThe well Sastras known of Itihasas the Hindus. (histories) The Ramayana are the epics was (),written by the epic in the world. Sage Valmiki, and the Mahabharata by Sage Vyasa. The Ramayana and the Mahabharata speak to us clearly about 3.The Ramayana ancient India, about her people, her customs, her ways of liv- ing, her arts, her civilisation and culture, her manufactures, etc. story of Sri . The ideal man. It is the history of the family of If you read these two books, you will come to know how great theThe Solar Ramayana, race descended the Adi-Kavya from or Ikshvaku, the first inepic which poem, was relates born theSri India once was, and you will be inspired to make her great once Ramachandra, the Avatara of Lord Vishnu, and his three broth- more. No other country has produced so many great men, great ers. The ideal characters like Rama, , Lakshmana, teachers, great , great seers, great , great prophets, great , great kings, great heroes, great statesmen, great Hindu Dharma in our minds. patriots and great benefactors, as India. The more you know of and Sri that we find in Ramayana firmly established India and Hinduism, the more you will honour and love it and The story of the birth of Rama and his brothers, their education the more thankful to the Lord you will be that you were born in - India as a Hindu. Glory to India! Glory to Hinduism! Glory to the covery of Sita, his wife, the destruction of , the seers of the Upanishads! Glory, glory to Lord Krishna, the author Kingand marriages,of Lanka, and the the exile reign of Sriof Sri Rama, Rama, the are carrying described off inand detail re in Ramayana. How a man should behave towards his superiors, equals, and inferiors, how a king ought to rule his kingdom, how 5.Theof the SongPuranas Divine (Bhagavad-Gita). a man should lead his life in this world, how he can obtain his - lent epic. The Ramayana gives a vivid picture of Indian life. Even The Puranas are of the same class as the Itihasas. They have five todayrelease, our freedom, domestic, and social, perfection, and national may be idealslearnt arefrom copied this excel from characteristics (Panch-): - the noble characters in the Ramayana and the Mahabharata. The 1. History(Sargam) great national heroes stand even today as beaconlights to guide 2. Cosmology ( with various symbolical illustrations of philo and inspire the people of the whole world. The lives of Rama, sophical principles)(Prathisargam) Bharata and Lakshmana provide a model of fraternal affection 3. Secondary creation(Gathi) and mutual service. Sri Hanuman stands as an ideal unique Kar- 4. Genealogy of kings(Vamsaanucharitham) All5. theManavantaras Puranas belong (Age) to the class of Suhrit-Samhitas. Vyasa is the compiler of the Puranas from age to age; and for this age, he writtenma . in The twenty-four life of Sita thousand is regarded verses, as the by most Sage perfect Valmiki. example is Krishna-Dwaipayana Vyasa, the son of Parsara. The Puranas of womanly fidelity, chastity and sweetness. The Ramayana is were written to popularise the religion of the Vedas. They con- 4.The Mahabharata tain the essence of the Vedas. The aim of the Puranas is to im- The Mahabharata is the history of the and the Kaura- press on the minds of the masses the teachings of the Vedas and vas. It gives a description of the great war, the Battle of Kuruk- - shetra, which broke out between the Kauravas and the Panda- ples, myths, stories, legends, lives of saints, kings and great men, vas who were cousins and descendants of the Lunar race. The allegoriesto generate and in chroniclesthem devotion of great to God, historical through events. concrete The examsages Mahabharata is an encyclopedia of Hindu Dharma. It is rightly made use of these things to illustrate the eternal principles of religion. The Puranas were meant, not for the scholars, but for the ordinary people who could not understand high philosophy Therecalled theis really fifth Veda.no theme in religion, philosophy, mysticism and and who could not study the Vedas. - tains very noble moral teachings, useful lessons of all kinds, The Darsanas are very stiff. They are meant only for the learned manypolity beautifulwhich this stories great andepic episodes, does not touchdiscourses, and expound. sermons, It para con- few. bles and dialogues which set forth the principles of morals and metaphysics. The Pandavas obtained victory through the grace The Puranas are meant for the masses with inferior intellect. of Lord Krishna. The Mahabharata is written in one hundred Religion is taught in a very easy and interesting way through thousand verses by Sage Krishna-Dwaipayana Vyasa these Puranas.

IJSR - INTERNATIONAL JOURNAL OF SCIENTIFIC RESEARCH 341 Research Paper

EvenVolume to this : 3 | Issueday, the: 3 | PuranasMarch 2014 are • ISSNpopular. No 2277 The - Puranas8179 contain The object of Parasurama Avatara was to deliver the country the history of remote times. They also give a description of the from the oppression of the rulers. Parasurama de- regions of the universe not visible to the ordinary physical eye. stroyed the Kshatriya race twenty-one times. They are very interesting to read and are full of information of all kinds. Children hear the stories from their grandmothers, The object of Rama Avatara was to destroy the wicked Ravana and to show how to live as an Adarshapurusha. of rivers and in other important places. Agriculturalists, labour- Pandits and Purohits (priests) hold Kathas in temples, on banks The object of Sri Krishna Avatara was to destroy Kamsa and other demons, to deliver His wonderful message of the Gita in Theers and Eighteen bazaar Puranas people (common masses) hear the stories. the Mahabharata war, and to become the centre of the There are eighteen main Puranas and an equal number of sub- Schools of India. sidiary Puranas or Upa-Puranas. The main Puranas are: The object of Buddha Avatara was to prohibit animal sacri- 1., 2.Naradiya Purana, 3.Srimad

Purana, 7., 8.Brahmanda Purana, 9.Brahma Thefices objectand teach of the piety. Avatara is the destruction of the wick- VaivartaPurana, 4.GarudaPurana, 10. (Suparna) Purana, Purana, 5.Padma 11.Bhavishya Purana, Purana,6.Varah ed and the re-establishment of virtue. 12. Purana, 13. Purana, 14. Purana, The Tamil Puranas Sattvic Puranas Lord Siva incarnated Himself in the form of Dakshinamurti to are15.Linga Rajasic Purana, 16.Siva Purana, 17.Skanda PuranaTamasic and 18. Pura- impart knowledge to the . He took human form to nasPurana. and Ofglorify these, Siva. six are and glorify Vishnu; Six initiate Sambandhar, Manikkavasagar and Pattinathar. He ap- Puranas and glorify Brahma; six are Neophytes or beginners in the spiritual path are puzzled when they go through Siva Purana and Vishnu Purana. In Siva Purana, inpeared the Tamil in flesh Puranas and blood like Sivato help Purana, his devotees Periya Purana, and relieve Siva theirPar- Lord Siva is highly eulogised and an inferior position is given to akramamsufferings. and The Tiruvilayadal divine Lilas Purana.(sports) of Lord Siva are recorded Lord Vishnu. Sometimes Vishnu is belittled. In Vishnu Purana, The Upa-Puranas given to Lord Siva. The eighteen Upa-Puranas are: SanatKumara, , Bri- Lord (Vishnu) is highly eulogised and the inferior status is hannaradiya, Sivarahasya, , , Vamana, Bhargava, Sometimes Lord Siva is belittled. This is only to increase the , Kalika, Samba, , , Parasara, Vasishtha, - Bhagavata, Ganesa and . faith of the devotees in their particular Ishta-Devata (favourite Utility of the Puranas Theor tutelary best among deity). the Lord Puranas Siva and are Lord the Srimad Vishnu Bhagavataare one. and the Study of the Puranas, listening to sacred recitals of scriptures, Vishnu Purana. The most popular is the Srimad Bhagavata Pura-

Purana is well known to all Hindus as Chandi, or Devimahat- describing and expounding of the transcendent Lilas (divine mya.na. Next Worship comes of God Vishnu as the Purana. Divine A Mother portion is ofits thetheme. Markandeya Chandi is sports) of the Blessed Lord – these form an important part of- Sadhana (spiritual practice) of the Lord’s devotee. It is most pleasing to the Lord. Sravana (hearing of the Srutis or scrip read widely by the Hindus on sacred days and ( tures) is a part of Navavidha- Bhakti (nine modes of devotion).- SrimadPuja) days. and the Ten Avataras Kathas (narrative or story) and Upanyasas open the springs of- The Srimad Bhagavad Purana is a chronicle of the various Ava- devotion in the hearts of hearers and develop Prema-Bhakti (di taras of Lord Vishnu. There are ten Avataras of Vishnu. The aim vine love for God) which confers immortality on the (indi of every Avatara is to save the world from some great danger, to [Note:vidual soul).The nine modes of devotion are: Hearing His (God’s) destroy the wicked and protect the virtuous. The ten Avataras names and glories, singing them, remembering the Lord, worship (service) of His Feet, adoration with flowers, pros- trations, regarding oneself as His servant, as His friend, and are: Matsya (the Fish), Kurma (the Tortoise), (the Boar),- total self-surrender.] Narasimha (the Man- Lion), Vamana (the Dwarf), Parsurama (Rama with the axe, the destroyer of the Kshatriya race), Ra The language of the Vedas is archaic, and the subtle philosophy machandra (the hero of Ramayana, the son of King Dasharatha; - Sri Rama who destroyed Ravana), Sri Krishna (the teacher of the similate. ), Buddha (the prince-ascetic and the founder of of the and the Upanishads is difficult to grasp and as ), and Kalki (the hero riding on a white horse, who is Hence, the Puranas are of special value as they present philo- Thestill toobject come ofat the endMatsya of the (Fish) Kali- Yuga).Avatara was to save Vaivas- sophical truths and precious teachings in an easier manner. vata Manu from destruction by a deluge. They give ready access to the mysteries of life and the key to bliss. Imbibe their teachings. Start a new life of Dharma- The object of Kurma (Tortoise) Avatara was to enable the and Adhyatmic Sadhana from this very day. world to recover some precious things that were lost in the [Note; Dharma-Nishtha = steadfastness or establishment in Dharma. Adhyatmic (pertaining to the Inner Self) Sadhana thedeluge. ocean The of Kurmamilk. gave its back for keeping (supporting) the (spiritual practice)] churning rod when the gods and the (demons) churned The purpose of Varaha Avatara was to rescue from the waters, 6.The Agamas the earth which had been dragged down by a demon named Hi- Another class of popular scriptures are the Agamas. The Aga- ranyaksha. mas are theological treatises and practical manuals of divine worship. The Agamas include the , and Yantras. The purpose of Narasimha Avatara, half lion and half man, was to free the world from the oppression of Hiranyakasipu, a idols, temples etc. All the Agamas treat of : demon, the father of Bhakta . These are treatises explaining the external worship of God, in 1. or Knowledge The object of Vamana Avatara was to restore the power of the 2. Yoga or Concentration gods which had been eclipsed by the penance and devotion of 3. Kriya or Esoteric Ritual King Bali.

342 IJSR - INTERNATIONAL JOURNAL OF SCIENTIFIC RESEARCH 4. Charya or Exoteric Worship Research Paper

The Sakta AgamasVolume : 3 | Issue : 3 | March 2014 • ISSN No 2277 - 8179 They also give elaborate details about entology and cosmology, There is another group of scriptures known as the Tantras. They liberation, devotion, meditation, philosophy of Mantras, mystic belong to the Sakta cult. They glorify Sakti as the World-Mother. diagrams, charms and spells, temple-building, image-making, domestic observances, social rules, public festivals etc. numerous courses of ritualistic worship of the Divine Mother in variousThey dwell forms. on Therethe Sakti are seventy-seven(energy) aspect Agamas. of God Theseand prescribe are very The Agamas are divided into three sections: 1. The Vaishnava in the form of dialogues between Siva and . In some of 2. The Saiva these,much likeSiva theanswers Puranas the inquestions some respects. put by Parvati, The texts and are in usuallyothers, 3. The Sakta Parvati answers, Siva questioning.

The chief sects of Hinduism, viz., , Saivism and Mahanirvana, Kularnava, Kulasara, Prapanchasara, Tantraraja, Saktism, base their doctrines and dogmas on their respective Rudra- Yamala, Brahma-Yamala, Vishnu-Yamala and Todala Tan- Agamas. The Vaishnava Agamas or Agamas glo- tra are the important works. The Agamas teach several occult rify God as Vishnu. The Saiva Agamas glorify God as Siva and practices some of which confer powers, while the others bestow have given rise to an important school of philosophy known as knowledge and freedom. Sakti is the creative power of Lord Saiva-Siddhanta, which prevails in South India, particularly in Siva. Saktism is really a supplement to Saivism. the districts of Tirunelveli and . The Sakta Agamas or Tantras glorify God as the Mother of the Universe, under one of the Isvara-, Ahirbudhnya-Samhita, Sanatkumara-Samh- ita,Among -Pancharatra, the existing books Spanda-Pradipika on the Agamas, the and most the Mahanirvafamous are- Thethe many Agamas names do notof Devi derive (Goddess). their authority from the Vedas, but na-. are not antagonistic to them. They are all Vedic in spirit and character. That is the reason why they are regarded as authori- 7.The Six Darsanas tative. These are the intellectual section of the Hindu writings, while - The Vaishnava Agamas tional. Darsanas are schools of philosophy based on the Vedas. The Vaishnava Agamas are of four kinds: Thethe first Agamas four areare intuitional. theological. And The the Darsana fifth inspirational literature andis philo emo- 1. The Vaikhanasa sophical. The Darsanas are meant for the erudite scholars who 2. Pancharatra are endowed with acute acumen, good understanding, power of 3. Pratishthasara reasoning and subtle intellect. 4. Vijnana-lalita The , Puranas and Agamas are meant for the masses. The The Brahma, Saiva, Kaumara, Vasishtha, Kapila, Gautamiya and Darsanas appeal to the intellect, while the Itihasas, Puranas, Naradiya are the seven groups of the . The Naradi- etc., appeal to the heart. ya section of the Santi Parva of the Mahabharata is the earliest source of information about the Pancharatras. Vishnu is the Su- preme Lord in the Pancharatra Agamas. The Vaishnavas regard the Pancharatra Agamas to be the most authoritative. They be- Philosophy has six divisions (Shad-darsana). The six Darsanas lieve that these Agamas were revealed by Lord Vishnu Himself. or ways of seeing things, are usually called the six systems or six Narada-Pancharatra says: “Everything from Brahma to a blade Truth.different Each schools school of has thought. developed, The six systematized schools of philosophyand correlated are of grass is Lord Krishna”. This corresponds to the Upanishadic the sixvarious instruments parts of of the true Veda teaching in its or own the way. six demonstrations Each system has of declaration: its Sutrakara, i.e., the one great who systematized the doc- trines of the school and put them in short aphorisms or Sutras. “All this is, verily, -Sarvam, Khalvidam Brahma”. The Sutras are terse and laconic. The Rishis have condensed The following extract is from The Mahabharata, Santi Parva Section CCCXL Bhishma continued: Narada also, endued with them without the help of commentaries by great sages or Rishis. great energy, having obtained the high favour that he had solicit- Hence,their thoughts there arose in the many aphorisms. commentators It is very or difficult Bhashyakaras. to understand There ed, then proceeded with great speed to the retreat called Vadari, are glosses, notes and, later, commentaries on the original com- for beholding Nara and . This great Upanishad, per- mentaries. fectly consistent with the four Vedas, in harmony with Sankhya- Yoga, and called by him by the name of Pancharatra scriptures, and recited by Narayana Himself with His own mouth, was re- Sastras are: peated by Narada in the presence of many listeners in the abode 1.The TheShad-Darsana founded (the bysix Gautamaschools of Rishi philosophy) or the Shat- 2. The Vaiseshika by Rishi 3. The Sankhya by Kapila Muni it,of andBrahma in which (his sire) he had in exactlyheard it the from same his wayown inlips. which Narayana 4. The Yoga by Maharshi (while that great God had showed Himself unto him) had recited 5. The Purva Mimamsa by - vara, Ahirbudhnya, Paushkara, Parama, Sattvata, Brihad-Brah- maThere and are Jnanamritasara two hundred Samhitasand fifteen are of the these important Vaishnava ones. texts. Is The6. TheDarsanas Uttara are Mimamsa grouped or into Vedanta three bypairs of aphoristic or Vyasa compo- - The Saiva Agamas istic method of approach. They are: The Saivas recognise twenty-eight Agamas, of which the chief 1.sitions The which Nyaya explain and the the Vaiseshika philosophy of the Vedas in a rational is Kamika. The Agamas are also the basis of Kashmir Saivism 2. The Sankhya and the Yoga which is called the system. The latter works of 3. The Mimamsa and the Vedanta

- Each set of Sutras has got its Bhashya, Vritti, Varttika, Vyakhyana dhanta,Pratyabhijna and the system Kashmir show Saivism, a distinct regard leaning these to AdvaitismAgamas as (non- their or Tika and Tippani. dualistic philosophy). The Southern Saivism, i.e., Saiva Sid- authority, besides the Vedas. Each Agama has Upa-Agamas (sub A Sutra or an aphorism is a short formula with the least possible aresidiary suitable Agamas). to this Of age,these, Kali only Yuga. fragmentary They are texts open of to twenty all castes are number of letters, without any ambiguity or doubtful assertion, extant. Lord Siva is the central God in the Saiva Agamas. They containing the very essence, embracing all meaning, without any stop or obstruction and absolutely faultless in nature. and both the sexes. IJSR - INTERNATIONAL JOURNAL OF SCIENTIFIC RESEARCH 343 Research Paper

TheVolume Sutrakara : 3 | Issue or the: 3 | composerMarch 2014 of • ISSNthe aphorismsNo 2277 - 8179 is said to be as Other Scriptures The Tevaram and the Tiruvachakam which are the hymns of the but able to reduce one letter in his abstruse Sutra of far-fetched Saiva saints of South India, the Divya-Prabandham of the Alvar wordshappy asand one ideas. would be while getting the first male child, if he is saints of South India, the songs of Sant , the Abhangas of Sant Tukaram and the Ramayana of Sant Tulasidas- all of which are the outpourings of great realised souls- are wonderful scrip- perfect of Sutra literature is the series of aphorisms called the tures. They contain the essence of the Vedas. AshtadhyayiThe best example composed of the by greatest,Panini. Panini the tersest is the and father the of most all Sutrakaras from whom all others seem to have borrowed the The Secular Writings The volume of knowledge in short assertions suitable to be kept in The Subhashitas are wise sayings, instructions and stories, method of composition. The Sutras are meant to explain a big form the twelve sets of Sutra literature of the centuries of verses, the -Ratna-Bhandagara and So- world.memory In ataddition all times. to these, The six there Vedangas are later and compositions the six systems like the of madevaeither in Bhatta’spoetry orKatha-Sarit-Sagara in . Examples or areKshemendra’s Bhartrihari’s Brihat- three Narada-Bhakti Sutras, the Sandilya-Bhakti Sutras, etc., which Katha-Manjari. The Pachatantra and the Hitopadesa also belong also wish to assume an equal form with the famous Sutras men- to this category. tioned above. The Kavyas Bhashya These are highly scholarly compositions in , prose or both. - Sutras, with word by word meaning of the aphoristic precepts, theirA Bhashya running is antranslation, elaborate together exposition, with a the commentary individual onviews the The greatest of poetical Kavyas are those of Kalidas (The Raghu - Thevamsa best and prose Kumara-sambhava), Kavyas in the whole of Sanskrit (The literature Kiratarjuniya), were emplary Bhashya in is the one written by Magha (The Sisupalavadha), and Sri Harsha (The Naishadha). of the commentator or the Bhashyakara. The best and the ex great genius in classical Sanskrit. Among those containing both Bhashya is so very famous and important that it is called the poetrywritten andby Bhattabana prose, the (TheChampu- Kadambari Ramayana and Harshacharita), and the - the MahabhashyaPatanjali on the and Vyakarana its celebrated (grammar) author Sutrasis specially of Panini. called This the Bharata are most famous. These are all wonderful masterpieces which will ever remain to glorify India’s literary calibre. important Bhashya is the one on the Mimamsa Sutras written by Bhashyakara. Patanjali is the father of Bhashyakaras. The next The Natakas () Sabara-Swami who learnt the art from Patanjali’s commen- These are marvelously scholastic dramas embodying the Rasas tary. The third important Bhashya was written by Sankara on the Brahma Sutras, in close following with the Sabara-Bhashya. (expressions, mostly facial) of Sringara (decorate or beautify), philosophy were written by Vatsyayana, Prasastapada, Vijnana- Vira (brave), Karuna (), Adbhuta (astonishment), bhikshu,The Bhashyas Vyasa, on Sabara the six and sets Sankara. of aphorisms On the dealingVedanta with or Brahma Indian Hasya (laugh), Bhayanka (fearsome), Bibhatsa (disgusting or- - loathsome) and Raudra (terrible). It is told that none can write- ja, Madhava, , Nimbarka, etc. on the ninth , viz., Santi (peaceful). It is attainable only on fi Sutras, there are about sixteen Bhashyas, like those of Ramanu nal Liberation. The best dramas are written by (Sakun Vritti tala), Bhavabhuti (Uttara- Rama-Charita), and Visakhadatta - The(Mudrarakshasa). Alankaras - Bodhayana’sA Vritti is a short Vritti gloss on the explaining Brahma theSutras. aphorisms in a more elab fection and beauty of ornamental language and of effective com- orate way, but not as extensively as a Bhashya. An example is positionThese are with grand elegance rhetorical and texts,force, treating both in ofpoetry the science and in ofprose. per Varttika A Varttika is a work where a critical study is made of that which even superior to the Kavyas and the Natakas. The best Alankara is said and left unsaid or imperfectly said in a Bhashya, and the These are the fundamentals of Sanskrit Sahitya (literature),- ways of making it perfect by supplying the omissions therein, are given. Granthas (Granthas = volumes) are those of Mammata (Kavy Conclusionaprakasa) and Jagannatha (Rasagangadhara). These constitute the entirety of Sanskrit literature- sacred and Suresvara on Sankara’s Upanishad-Bhashyas, and of Kumarila secular. The Sruti is the root; the Smritis, Itihasas and Puranas BhattaExamples on arethe theSabara-Bhashya Varttikas of Katyayana on the -Mimamsa. on Panini’s Sutras, of are the trunk; the Agamas and Darsanas are the branches; and

Vyakhyana or Tika of India’s literary tree. The Smritis, the Itihasas, the Puranas, the Agamasthe Subhashitas, and the Kavyas,Darsanas Natakas are only and developments Alankaras are of the the flowers Veda. what is said in the original, with little elucidations here and Their ultimate source is the Veda. A Vyakhyana is a running explanation in an easier language of deals with eight different modes of dissection of the Sloka, like Their one common aim is to enable man to annihilate his igno- Pada-Chheda,there. A Vyakhyana, Vigraha, particularly Sandhi, ofAlankara, a Kavya (poetryAnuvada, and etc. prose), This rance and attain perfection, freedom, immortality, and eternal forms an important aspect in the study of Sanskrit Sahitya Sas- bliss through knowledge of God or the Eternal. Their purpose is to make man like God and one with Him. one written by Sri Madhavais a repetition of what is already written,tra (science but ofin Sanskritgreater detail.literature). An Anuvada An Anu-Vyakhyana- is merely a runninglike the It is divine grace for any Sanskritic that, he can pursue the all above our cultural heritage and importance thru Moolabhasha is only another name for Vyakhyana. The best Vyakhyanas are it self. oftranslation Vachaspati or statementMisra on ofthe an Darsanas, abstruse textespeciallyon of the original. Sankara’s Tika Brahmasutra-Bhashya.

Tippani

Tippani is just like a Vritti, but is less orthodox than the Vritti. ofIt isPatanjali, an explanation Nagojibhatta’s of difficult gloss wordson Kaiyata’s or phrases gloss, oroccurring Appayya’s in glossthe original. on ’s Examples aregloss Kaiyata’s on the Bhamati gloss on ofthe Vachaspati Mahabhashya Mis- ra.

344 IJSR - INTERNATIONAL JOURNAL OF SCIENTIFIC RESEARCH Research Paper

Volume : 3 | Issue : 3 | March 2014 • ISSN No 2277 - 8179

REFERENCE Various Sanskrit classics, History of Sanskrit literature, Various internet sources, Maharshi Mahesh Yogi University site etc.. | Subham bhooyath

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