VEDIC HINDUISM by S. W. Jamison and M. Witzel - people.fas ...

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Jamison & Witzel VEDIC HINDUISM 44 However, the recent discussion on the role of food in society and ritual (Rau 1957, p. 34f., Malamoud 1972, 1975, Weber-Brosamer 1988, B. K. Smith 1990, W. Doniger - B. K. Smith 1991, pp. XXII-XXVII, Wilden 1992) can serve as an initial contribution to this pursuit. Ritual has to be viewed not as a simple exchange (Mylius 1973, p.476 sq., Oguibénine 1985, 1988, Malamoud 1975, Wilden 1992) between human beings, the gods, ancestors, the primordial sages (��i) (Malamoud 1980), but as a rather more complicated exchange involving also the earlier generations of the gods and the more abstract levels of "powers" such as �ta, anna/annådya, ucchi��a, śraddhå, the exact nature of which, however, still needs to be described (cf. further below). Other topics involving the place of ritual in the larger society have received relatively little attention. Various scholars have discussed the "elevation" or incorporation of "popular" rituals and elements into the Śrauta system (e.g. Arbmann 1922, Chap. IV, Rönnow 1929, Thite 1975, Chap. V), but somewhat circularly, as the grounds on which these elements are identified as "popular" are often unclear. The relationship between the development of Vedic ritual and changing social and political structures is a promising field for further inquiry (see, e.g., Zimmer, 1879, p. 425-428; W. Rau, 1957, Falk 1986a, Witzel 1989b), again despite a high degree of inherent circularity: our data on social and political matters must be extracted for the most part from these same ritual texts. Nevertheless, due to the nature especially of the bråhma�a type texts, which mention such social features as "asides" or as popular maxims, conclusions can be drawn with a certain measure of assurance. g. Domestic Ritual The rituals of the G�hya (domestic) cult have been less thoroughly studied than Śrauta ritual. While G�hya ritual has attracted considerable interest in the last century and well into this one regarded, with a certain justification, as a sort of Indo-European compendium of old rites of passage and of other domestic rites -- relatively little work has been done in the past few decades.51 After Stenzler's G�hyasūtra edition and translation (1864), a stream of 51 For statistics, see Mylius 1980. According to this investigation, especially the bråhma�a type texts and the Sūtras have been neglected, -- one should add the Mantra texts (AV, RV Khilåni, Såmaveda) to this list-- while there is no dearth in RV and Upani�ad studies.
Jamison & Witzel VEDIC HINDUISM 45 publications dealt with the customs and rites of these handbooks. By the time Frazer opened the door to comparisons of ethnographical materials, even more interest was created. Scholars like Caland compared the customs of people all over the world --in the manner of his time fairly uncritically, but still useful as a collection of similar materials. Some general works exist, e.g. Apte 1939, as well as significant treatment in Hillebrandt 1897, and there has been some discussion, often superficial, about the relationship between G�hya and Śrauta ritual (see, e.g., recently B. K. Smith 1986). There is a summary and discussion of the sa�skåras by Pandey 1957/1969; cf. also, for many of these aspects, the large work by P.V. Kane, History of Dharmaśåstra, with an enormous wealth of information on all these (and other) topics. Gonda 1980a is a rich compendium of practices and beliefs primarily culled from the G�hya literature, though, due to its organization, this book is somewhat difficult to use. Much remains to be done in this area. More work has been devoted to particular G�hya rituals, especially marriage and ceremonies relating to death. For marriage, see e.g. Apte 1978, Winternitz 1892, 1920; Zachariae 1977, 1989 passim, Tsuji 1960; for death Caland 1896, for ancestor worship Caland 1893, Winternitz 1890. Since the RV already contains hymns devoted both to marriage (10.85, also in expanded form in AV 14, PS 18.1-14) and to funerals (10.14-18, AV 18, PS 18.57-82) and as the Paippalåda Atharvaveda even contains some of the dialogue of the upanayana rituals, modeled on the verbal exchanges at the marriage ceremony, in the later part of its book 20, the question again -- and again not entirely resolved -- is how much the older and younger rituals share and how much has changed. The RV marriage hymn is long and elaborate, but extremely obscure in many places and seems to be a composite of verses from different sources.52 It is, of course, in large part, a recounting of the mythical origin and prototype of human marriage, in the marriage of the goddess Sūryå with Soma. Some of the little understood parts are puns, others are based on the --so far not understood-- identification of eating and sex. Though some features of the later G�hya ceremony are clearly present (the wooers, the mounting of the chariot), others are not mentioned (the circumambulation of the fire, the mounting of the stone, the gazing at the pole-star) -- some of which do already appear in the AV. 52 Compare also the often obscure (and "obscene") marriage hymn, sung in Vedic times at the performance of marriages (Vådh.S. 4.47 = Caland 1990 p. 458), which was actually part of the (lost) Kå�haka Mantrapå�ha, and is preserved in the Kashmirian �cakas (Caland 1925: 292 sqq. as Sarasvaty-Anuvåka).
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VEDIC HINDUISM by S. W. Jamison and M. Witzel - people.fas ...

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