HAVING thus endeavoured to gain an insight into portions of the Vedic Mantras, turn we now to the second division of the Veda, called Brāhmana, or ritualistic precept and illustration. This division stands to the Mantra portion in a relation somewhat resembling that of the Talmud to the Mosaic code and of the Hadīs or Sunna to the Kurān. There is, however, a noteworthy difference; for the Mosaic code alone contains the true revelation of divine law for the Jew, and the Kurān is supposed to do the same for Muslims, whereas the Brāhmaṇas are as much Veda and Śruti—as much revelation, according to the Hindū idea of revelation—as the Mantras.

In fact, in their relation to caste and the dominance of the Brāhmans, these Brāhmaṇas are even more important than the Hymns. When, however, we are asked to explain the contents of the Brāhmaṇas, we find it difficult to define their nature accurately. It is usual to consider them as a body of ritualistic precepts distributed under two heads of Vidhi and Artha-vāda, that is, rules and explanatory remarks. They are really a series of rambling and unsystematic prose compositions (the oldest of which may have been written seven or eight centuries b.c.), intended to serve as ceremonial directories for the use of the priests in the exercise of their craft, prescribing rules for the employment of the Mantras at sacrifices, speculating as to the meaning and effect of certain verses and metres, and giving detailed explanations of the origin, import, and conduct of the sacrifices, with the occasional addition of controversial remarks {nindā) and illustrations in the shape of legends and old stories.