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LITERATURE Vedic CANON.
In the ancient priestly schools which were made up of Rigveda and other collections of ritual texts, there is also an extensive literature, which was based on the didactic tradition that developed within these schools. Instructions concerning the procedure for committing ritual ceremonies, and their symbolic meaning, gradually fixed in the oral transmission from teacher to student, merged into a common tradition, vary somewhat from school to school, but retained the overall unity of the subject as well as principles of interpretation. Perhaps the VIII in. In the tradition of schools are beginning to turn on and which are created in these schools, the philosophical doctrines. Over time, the priestly ritual and philosophical tradition assumes, like the Samhita, the status of sacred and introduced into the Vedic canon. At the same time from an initially uniform legends are three groups of texts: Brahmin (Brahman - "Brahman teaching [the priest]"), containing the interpretation of ritual, Aranyakas (Aranyakas, "forest book"), associated mainly with the symbols of the sacrificial act, and the Upanisads (Upanishads - "a secret instruction"), which absorbed a religious and philosophical teachings.
Upanishads.
To the ancient core of the canon owns two Upanishads - "Brihadaranyaka Upanishad" ("Big Aranyakas Upanishad") and "Chandogya Upanishad" ("Upanishad [of priests] Chandogya"). Both, apparently, go back to one oral tradition, has received, however, the design in various schools and at different times ("Brihadaranyaka" supposedly dates back to VIII-VII centuries., "Chandogya» - VII-VI centuries. BC. e..) At the heart of both texts are similar principles of composition design: and both Upanishad is constructed as a collection of sermons, interspersed with scenes of dialogical, with leading and organizing role in the structure belongs to the whole there is Dialogues. Participants perform their famous school teachers, in the tradition of the generalized conditional eternal images of Zion - the carriers of knowledge of the school. Knowing when this is conceived as a knowledge of the unseen. It is surrounded by mystery and jealously guarded from the uninitiated. Pass it on only to those who, worthy, who finds himself in the possibility of its realization, and transmission often occurs in subtle forms of intentionally encrypted. Besides, the sayings of the Upanishads in knowledge is possible only in certain situations. |
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