Shaunkoktam Charan Vyuh Parishishtam Sabhasham Prarabhyate

This document is a commentary on a Jain text titled "Shaunkoktam Charan Vyuh Parishishtam Sabhasham Prarabhyate". The title itself indicates that it is a commentary (Sabhashyam) on the appendix (Parishishtam) of the Charan Vyuh, as narrated by Shaunaka.

The core theme of the text is the detailed classification and explanation of the Vedas, their branches (Shakha), and the procedures of their recitation and study (Pārayana). It traces the lineage of Vedic knowledge from its origin, through the great sages and their disciples, down to the various schools and sub-schools.

Here's a breakdown of the key aspects covered in the provided pages:

1. Introduction and Invocation (Pages 1-3):

• The text begins with an invocation to Lord Shiva (Mumesha) and Ganesha, and the author's Guru.
• It establishes the importance of the Vedas as the ultimate source of knowledge, comparable to Vishnu being the ultimate reality.
• It mentions Lord Krishna Dvaipayana (Veda Vyasa) as the one who organized the Vedas into different branches.
• The text acknowledges the importance of Shaunaka and Ashvalayana, and the author's debt to their Guru.
• The phrase "Athātashcharaṇavyuhaṁ vyākhyāsyāmaḥ" (Now, we will explain the Charanavyuha) signals the beginning of the main exposition.
• The commentary explains the meaning of "Atha" (auspicious beginning) and the term "Charanavyuha" as the collection (vyuha) of the Vedas (Veda branches).

2. The Four Vedas and their Division (Pages 3-7):

• The text discusses the concept of the Vedas as a single entity that was later divided into four: Rigveda, Yajurveda, Samaveda, and Atharvaveda.
• It cites scriptural references, including the Bhagavatam, to explain how Lord Vishnu, through his four mouths, imparted the knowledge of the four Vedas to his disciples (Brahmarishis).
• The role of Veda Vyasa in dividing the Vedas into fourfold parts is highlighted, with specific mentions of his disciples: Paila (Rigveda), Vaishampayana (Yajurveda), Jaimini (Samaveda), and Sumantu (Atharvaveda).
• The text details the further subdivisions of these primary branches by the disciples of Paila, such as Shakala, Bashkala, Mandukeya, and Yajnavalkya, and their respective students. This explains the proliferation of different Shakhas (branches) of the Rigveda.
• The text emphasizes that the Vedas are primarily for sacrificial purposes (Yajñārtha).

3. Rigveda and its Branches/Recitation Methods (Pages 7-24):

• It outlines the eight primary divisions or "places" of the Rigveda.
• The text elaborates on different methods of Vedic recitation, known as Pārayana (recitation/study). These are categorized into two types: Prakriti (natural/original) and Vikriti (modified).
• Prakriti Pārayanas:
  • Kramapārayana (sequential recitation)
  • Padapārayana (word-by-word recitation)
• Vikriti Pārayanas: These are more complex recitation methods and are listed as eight: Jata, Mala, Shikha, Rekha, Dhvaja, Danda, Ratha, and Dhana.
  • The text explains the rules and examples for these Vikriti methods, particularly Jata and Danda.
• It discusses the number of verses (Richas) and segments within these recitations, providing specific counts for the Shakala and Bashkala branches.
• The text also touches upon the significance of studying the Vedas, the consequences of proper and improper study, and the merit associated with reciting the Charanavyuha text itself.
• The importance of maintaining the purity of pronunciation, accent, and meter is implied.
• It mentions the concept of "Valakhilya," a supplementary collection of hymns.

4. Yajurveda and its Branches (Pages 28-42):

• This section delves into the Yajurveda, detailing its numerous branches (Shakha), with 86 identified.
• It lists the prominent branches of the Charaka school (12 in total) and then focuses on the Maitrayaniya branch, which itself has six sub-branches.
• The text discusses the number of mantras and the extent of study required for these branches, including Padapārayana and Kramapārayana.
• It explains the concept of "Shadanga" (six limbs of Vedic study): Shiksha (phonetics), Kalpa (ritualistic procedures), Vyakarana (grammar), Nirukta (etymology), Chhanda (prosody), and Jyotisha (astronomy). The importance of understanding these is stressed for achieving Brahma-loka.
• The text mentions the additional "Parishishta" texts related to the Vedas.
• It narrates the origin of the Vajasaneya (Shukla Yajurveda) branch, attributing its creation to Sage Yajnavalkya who received it from Surya (the Sun God) in the form of a horse (Vaji). This is contrasted with the Krishna Yajurveda branches that originated from Vaishampayana's disciples.
• The text lists 15 branches of the Vajasaneya school.

5. Samaveda and its Branches (Pages 43-48):

• This section focuses on the Samaveda, stating that it has thousands of branches, though only a select few are explained.
• It lists the prominent branches of the Ranayaniya school (seven to nine variations are mentioned) and then focuses on the Kauthuma school and its six sub-branches.
• The text discusses the quantity of Sāman verses and hymns to be studied.
• It mentions the different types of Sāman verses, including Riktantra, Sāmatantra, Sannjalakshana, and Dhatulakshana.
• The number of Sāman verses and the different collections are detailed.
• It notes the importance of studying these verses in rituals and for achieving spiritual benefits.

6. Atharvaveda and its Branches (Pages 49-55):

• This part deals with the Atharvaveda, listing its nine main branches.
• It mentions the number of mantras and the five types of Kalpas associated with the Atharvaveda (Nakshatra Kalpa, Vidhana Kalpa, Samhita Vidhi Kalpa, Abhichara Kalpa, and Shanti Kalpa).
• The text briefly touches upon the Upavedas associated with each Veda: Ayurveda (Rigveda), Dhanurveda (Yajurveda), Gandharvaveda (Samaveda), and Arthashastra (Atharvaveda).
• It then provides descriptions of the personified forms of the four Vedas, including their physical attributes, colors, and associated deities, Gotras, and Chandas (meters).
  • Rigveda: Lotus-eyed, with a well-defined neck, curly hair, white in color, five Vitasti (hand-spans) tall. Associated with Ayasa Gotra, Soma deity, and Gayatri meter.
  • Yajurveda: Brown-eyed, slender waist, prominent cheeks, dark or black in color, six Pradesha (forearms) long. Associated with Kashyapa Gotra, Indra deity, and Trishtup meter.
  • Samaveda: Ever adorned with garlands, well-controlled, pure, with a large body, holding a staff, short-eyed, effulgent like the sun, white in color, four and a half Hastas (cubits) tall. Associated with Bharadvaja Gotra, Rudra deity, and Jagati meter.
  • Atharvaveda: Sharp, fierce, capable of changing forms, the universal creator, associated with minor rituals, bright, with large blue-lotus-like eyes, ten Aratni (cubits) tall. Associated with Vaitana Gotra, Brahma deity, and Anushtup meter.

7. Benefits of Studying the Charanavyuha (Pages 24, 50-51):

• The text emphasizes the immense benefits of studying this text, which include gaining knowledge, rebirth in auspicious circumstances, becoming learned, pure, truthful, and achieving one's desires.
• It states that reciting the Charanavyuha can purify oneself and one's ancestors, leading to a heavenly abode.
• The text concludes by reiterating the importance of studying the Vedas and the "Charanavyuha" as a means to spiritual liberation and fulfillment.

In essence, "Shaunkoktam Charan Vyuh Parishishtam Sabhasham Prarabhyate" is a detailed interpretive work that aims to systematically explain the complex structure of Vedic knowledge, its lineage, and the practices associated with its study and recitation, providing a comprehensive guide for those seeking to understand the organization and transmission of the Vedas within the Vedic tradition.