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The Terminology of the Vedas and European Scholars 23
Chhandas
and
Mantra;
and
secondly,
the different phases of thought
represented by the two portions. We will consider each of these
reasons in detail.
Says Yaska
u
-
<ift otqlqi 1tri: TrIzW:
I /TR fi I-HIT:if II
RR
II
which means that there is no difference in the meaning of
mantra
and
Chhandas.
The Veda is called the
Mantra,
as through it one
learns the true knowledge of all existences. The Veda is also called
the
Chhandas as
it removes all
ignorance,
and brings one under the
protection of true knowledge and happiness. Or, more explicitly
still, we read in ShataPatha, VIII.2.
u
-
<if
-
R tat cillitTrqu
-
WIT 14 -144-11
"The
mantras
are called
Chhandas
for a knowledge of all
human conduct is bound up with them. It is through them that we
learn all righteous conduct." The
yaugika
sense of the words will
also lead to the same conclusion.
Mantra
may be derived from the
root
man,
to think, or
matri,
to reveal the secret knowledge. Panini
thus derives the word
Chhandas: .cktik-c( :* Chhandas
is derived
from the root
chadi
to delight or illumine.
Chhandas
is that, the
knowledge of which produces all delight, or which illumines
everything,
i.e.
reveals its true nature.
The second reason of Max Muller, for assigning different
periods to different portions of the Vedas, is that there are two
different phases of thought discoverable in the Vedas. The one is
the truthful and simple phase of thought which corresponds to his
Chhandas
period. The other is the elaborate and technical phase of
thought that corresponds to his
mantra
period. But what proof has
Max Muller to show that the hymns of his secondary period are full
of elaborate and technical thought? Evidently this, that he
interprets them thus. If his interpretations were proved to be wrong,
his distinction of the two periods will also fall to the ground. Now,
why does he interpret the hymns of the
mantra
period thus?
Evidently, because on the authority of Sayana and Mahidhara, he
takes the words of those hymns to signify technicalities, sacrifices,
and artificial objects and ceremonies, or in other words, he takes
* Unadi Kosha, iv, 219.