Social Message of the Upanishads
by Sanchita Kundu | 2020 | 29,269 words
This study deals with the ethical principles of human society as gleaned from the Upanishads: a category of ancient Sanskrit philosophical texts dealing with spiritual insights and meditation. Their teachings deal with gaining control over one鈥檚 senses in order to find and attain the ultimate goal of life. The universal vision of these Upanishads p...
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Chapter 2 - Vedic Corpus
It is often said鈥�
''c膩turvar峁噛a峁� trayo lok膩艣catv膩ra艣c膩艣ram膩岣� 辫峁泃丑补办 /
产丑奴迟补峁� 产丑补惫测补峁� 产丑补惫颈峁补帽肠补 蝉补谤惫补峁� ved膩t prasidhyati //''[1]
The four castes, the three worlds and four stages of human life are all known from the Veda.
Veda is the treasure house of all knowledge and all 艢腻蝉迟谤补蝉. It is eternal asset of India. The word Veda is derived from the root vid. The root vid has got four meanings and four types of formation.
''vetti veda vida 箩帽腻苍别 vinte vida vic膩ra峁噀 /
vidyate vida satt膩y膩峁� l膩bhe vindati vindate //''[2]
Curiously enough all these four meanings of the root satisfy the meaning of Veda. 厂腻测补峁嘺 蝉补测蝉鈥�
''vidanti j膩nanti vidyante bhavanti vinte vic膩rayati vindate labhante sarve 尘补苍耻峁腻岣� sattvavidy膩峁� yairye峁 tath膩 vidv膩峁僺a艣ca bhavanti te 惫别诲腻岣�.''[3]
By 濒补办峁峁嚹� or indication Veda means the book which is identical with eternal knowledge.
Veda is the root of all Dharmas.
Dharma here does not mean any religion. Dharma is explained in the 惭补丑腻产丑腻谤补迟补 补蝉鈥�
The quality of mankind which brings in stability and unity in the society, which ensures peace in the society and leads people to the attainment of supreme goal is dharma.
These qualities are to be imbibed in order to remain honest.
''惫颈诲惫补诲产丑颈岣� 蝉别惫颈迟补岣� sadbhirnityamadve峁r膩gibhi岣� /
h峁沝ayen膩bhyanuj帽膩to yo dharmastannibodhata //''[5]
The Veda, tradition, righteous conduct of honest persons and practice and self-satisfaction of noble person are considered to be the source of all dharma.
''vedo' khiladharmam奴la峁� sm峁泃i艣墨le ca tadvid膩m /
膩c膩ra艣caivas膩dh奴n膩m膩tmanastu峁ａ弓ireva ca //''
It is believed that Veda is eternal. Sages have not composed Veda. They have only realized the truth. It has been said by the great commentator 厂腻测补峁嘺鈥�
惭补丑腻产丑腻谤补迟补 蝉补测蝉鈥�
''yug膩nte' ntarhit膩n Ved膩n setih膩s膩n mahar峁ya岣� /
lebhire tapas膩 p奴rvamanuj帽膩t膩岣� 蝉惫补测补尘产丑耻惫腻 //''[7]
Veda has been revealed before sages. The derivative meaning of the word 峁歴颈 is one who visualizes mantra. The derivative meaning is ''峁涐梗ati pa艣yati iti''. The word 峁氠梗颈 is formed by adding suffix kit to the root 峁歴. The rule is ''Igupadh膩t kit''.
As we see things having colour and shape with eyes in the similar way, mystery of the world is revealed to all conscious creatures through Veda.
''pit峁沝evamanu峁a峁嚹佱箖 veda艣cak峁岣� san膩tanam /
a艣akya峁嘽膩prameya峁卌a veda艣膩stramiti 蝉迟丑颈迟颈岣� //''[8]
There are four Vedas, 峁歬, Yajus, 厂腻尘补, Atharvan. Vedic literature has four stages鈥�Mantra, 叠谤腻丑尘补峁嘺, 膧谤补峁噛补办补 and 鲍辫补苍颈峁诲蝉. Mantras and 叠谤腻丑尘补峁嘺s are related with sacrifice.
Subject matter of 膧谤补峁噛补办补 and 鲍辫补苍颈峁诲蝉 is supreme knowledge.
In 膧辫补蝉尘惫补测补箩帽补辫补谤颈产丑腻蝉腻蝉奴迟谤补 it is said ''尘补苍迟补产谤腻丑尘补峁嘺测辞谤惫别诲补苍腻尘补诲丑别测补尘''.[9] S膩ya峁嚹乧膩rya has said in 峁欢惫别诲补bh膩峁abh奴mik膩 ''mantrabr膩hma峁嚹乼maka艣avdar膩艣iveda岣�''. Thus it is shown entire Vedic literature has two stages mantra and 叠谤腻丑尘补峁嘺. Mantra and 叠谤腻丑尘补峁嘺 are known as 办补谤尘补办腻峁囜笉补 while 膧谤补峁噛补办补 and 鲍辫补苍颈峁诲蝉 are called 闯帽腻苍补办腻峁囜笉补. Since
叠谤腻丑尘补峁嘺 part is concerned with sacrificial rites hence some says 叠谤腻丑尘补峁嘺 part of the Veda is 办补谤尘补办腻峁囜笉补 and 厂补峁僪颈迟腻 only is 闯帽腻苍补办补峁囜笉补. Some maintains 闯帽腻苍补办腻峁囜笉补 consists of Mantra, 膧谤补峁噛补办补 and 鲍辫补苍颈峁诲.
According to Winternitz there are three stages in the gradual development of Vedic literature. First stage is Mantra, second stage is 叠谤腻丑尘补峁嘺 and the third stage is 膧谤补峁噛补办补 and 鲍辫补苍颈峁诲蝉. Since both 膧谤补苍测补办补 and 鲍辫补苍颈峁诲蝉 deal with supreme knowledge these two belong to single stage. i. e. the third stage.
The first stage of Vedic literature is Mantra. The word mantra is derived from the root man. 驰腻蝉办补 says in Nirukta 尘补苍迟谤腻岣� 尘补苍补苍腻迟. With mantras sacrificial performances are possible.
Through mantras eulogy of Gods are done. Mantras are applied in the sacrifice. Mantra is known as 厂补峁僪颈迟腻 which means collection of 惭补苍迟谤腻蝉.
峁歬, 厂腻尘补 and Yajus are three groups of mantra. Characteristics of these three groups of mantras are like this鈥�
''te峁Ｄ乵峁沰 yatr膩rthava艣ena p膩davy膩vasth膩. ''[10]
''g墨ti峁 s膩m膩khy膩.''[11]
厂补峁僪颈迟腻 is collection of mantras. Thus collection of mantras of 峁歬 is 峁歬 厂补峁僪颈迟腻 whereas collection of 厂腻尘补mantras is 厂腻尘补 厂补峁僪颈迟腻, collection of Yajurmantras is Yaju岣� 厂补峁僪颈迟腻, collection of Atharvamantras is 础迟丑补谤惫补蝉补峁僪颈迟腻. Thus there is a total of four 厂补峁僪颈迟腻s.
痴别诲补惫测腻蝉补 has divided Veda into these four types鈥�
''avat墨r峁噊 mah膩bh膩go 惫别诲补峁� cakre 肠补迟耻谤惫颈诲丑补峁�.''[13]
In the 厂补峁僪颈迟腻, mantras are related to sacrificial rites. These mantras are of two types 蝉迟耻迟颈谤奴辫腻 and 腻艣颈谤惫腻诲补谤奴辫腻. By mantras known as stuti name, features, function of God and their relation with human being are known. In the 腻艣颈谤惫腻诲补谤奴辫腻mantra we get prayer for happiness.
That Veda is not written by somebody and that it is 补辫补耻谤耻峁测补 has been established through inference by 膧辫辞诲别惫补 in his 惭墨尘腻尘蝉腻苍测腻测补辫谤补办腻艣补岣�鈥�
''ved膩dhy膩yana峁� 蝉补谤惫补峁� gurvadhyayanap奴rvakam /
ved膩dhy膩yanas膩m膩ny膩d yath膩dhun膩dhyanam //''[14]
Disciple learns Veda from preceptor. That disciple also teaches Veda to his disciple. Hence it is known that Veda is always heard by this gradual process of preceptor and disciple. Thus the other name of Veda is 艢谤耻迟颈. Thus it is established that the Veda is eternal in the form of continuous flow and it has not been created by somebody. Traditional view is that the Veda is revelation of truth.
Entire Vedic literature is believed to be the indivisible aggregate of knowledge. 驰腻蝉办补 蝉补测蝉鈥�
''尘补苍迟谤腻岣� 尘补苍补苍腻迟''.[15]
The root is mana 箩帽腻苍别 which belongs to the group 诲颈惫腻诲颈. It may be mana avabodhane, the root belonging to 迟补苍腻诲颈 group. The word mantra has been formed with the suffix 峁ａ弓谤补苍. Scholars have acknowledged the meaning of mantra as shown in Nirukta. Over and above this meaning they maintain mantra is that with which sacrifices are performed and Gods are eulogized. They maintain mantras have supernormal power. Synonyms of mantra are 厂补峁僪颈迟腻, 峁歬, speech expressed in metrics. 膧辫补蝉迟补尘产补 says in Yaj帽aparibh膩峁Ｄ乻奴tra ata' nye 尘补苍迟谤腻岣� which means mantras are other than 叠谤腻丑尘补峁嘺.
These mantras are of three types鈥�
''t膩stribidh膩 峁沜a岣�, parok峁k峁泃膩岣�, 辫谤补迟测补办峁办峁泃腻 膩dhy膩tmikya艣ca.''[16]
笔补谤辞办峁办峁泃腻尘补苍迟谤补 is that where verb is applied in third person. Where verb is applied in second person, the 峁歬 is known as 辫谤补迟测补办峁办峁泃腻. In 膧dhy膩tmik墨 峁歬 the verb is applied in first person.
Veda is known as Trayee. But Atharva is also considered as fourth Veda.
In the 颁丑腻苍诲辞驳测辞辫补苍颈峁诲 Sanat Kumara says to 狈腻谤补诲补鈥�
''峁沢惫别诲补峁� bhagabo' dhyemi yajur惫别诲补峁� s膩mavedam膩tharva峁嘺峁� caturtham''.[17]
In the 笔补蝉辫补艣腻丑峁噄办补 of 惭补丑补产丑腻峁补, the great sage 笔补迟补帽箩补濒颈 蝉补测蝉鈥�
''catv膩ro 惫别诲腻岣� s膩峁単膩岣� sarahasy膩岣�''[18]
In the 叠峁沨补诲腻谤补峁噛补办补辞辫补苍颈峁诲 it has been said鈥�
''are b膩sya mahato bh奴tasya ni岣ヅ泇asitametad 峁沢vedo 测补箩耻谤惫别诲补岣� s膩mavedo' tharv膩峁単irasa岣�.''[19]
Though Vedas are four, it is called trayee as the mantras are of three types.
Ancient vedic scholars maintain the term Trayee implies 峁歬, Yaju岣� and 厂腻尘补 and excludes Atharvaveda. Mantras of 峁歬, Yajus and 厂腻尘补 are directly involved in 艢谤补耻迟补 and 骋峁沨测补 karma hence these constitute Trayee. Moreover when 艢谤补耻迟补 sacrifice is performed sixteen priests are engaged there. The priest of Atharvaveda has nothing to do with the 艢谤补耻迟补 Sacrifice and thus Atharvaveda is not to be included in Trayee, they maintain.
Winternitz holds seven tenth mantras of Atharvaveda actually belongs to 峁欢惫别诲补. Roth, Whitney maintains one fifth of the mantras of Atharvaveda belongs to 峁欢惫别诲补. These mantras are found in the first, eighth and tenth 尘补苍岣峚濒补 of the 峁欢惫别诲补.
Though mantras belonging to Atharvaveda are not related with main sacrifices but there are mantras which are essential for sacrifices performed for ensuring peace and prosperity. Hence importance of Atharvaveda is not to be ignored.
The priest concerned with Atharvaveda is known as 叠谤补丑尘腻. He supervises various functions of other priests in the sacrifices. Hence 叠谤补丑尘腻 should have full knowledge of all the Vedas.
峁欢惫别诲补 蝉补测蝉鈥�
''brahm膩 tvo vadati j膩tavidy膩m.''[20]
碍补耻峁璱濒测补, the author of 础谤迟丑补艣腻蝉迟谤补 did not include Atharvaveda within Trayee鈥�
''蝉腻尘补谤驳测补箩耻谤惫别诲腻蝉迟谤补测补蝉迟谤补测别别''.[21]
In the 笔耻谤耻峁 厂奴办迟补 of 峁欢惫别诲补 it is said鈥�''tasm膩d yaj帽膩t sarvahuta 峁沜a岣� s膩m膩n墨 jaj帽ire / 肠丑补苍诲腻峁僺颈 jaj帽ire tasm膩d yajustasm膩daj膩yata //''[22]
In the 罢补颈迟迟颈谤墨测补 叠谤腻丑尘补峁嘺 number of Veda has been determined as three鈥�
''yam峁涐梗yastray墨vid膩h vidu岣�.''[23]
Atharvaveda is not included here in the Trayee.
Method of Pronunciation of Vedic mantras also proves exclusion of Atharvaveda from Trayee. 膧辫补蝉迟补尘产补 says in his 驰补箩帽补辫补谤颈产丑腻峁Ｄ乻奴迟谤补鈥�
''uccair峁沢vedas膩maved膩bhy膩峁� kriyate. ''[24]
Mantra of Yajurveda is not to be pronounced loudly. It is said, 耻辫腻峁兣泆 yajurvedena.
Mantras of Atharvaveda are not applied in Vedic sacrifices hence methods of their pronunciation is not mentioned. That is why the scholars who laid importance on Vedic sacrifices refuse to include Atharvaveda within Trayee.
Thus it is to be admitted that there are four Vedas and mantras of the 痴别诲补蝉峁� are of three types.
Sacrifice is the chief Vedic rite. It has been said in 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺鈥�
''yaj帽o vai 艢re峁atama峁� karma.''[25]
Mantras uttered during sacrificial rites are mostly from Yajurveda. Hence 厂腻测补峁嘺 took up Yajurveda first for writing commentary.
Priests uttering mantras from 峁欢惫别诲补, 厂腻尘补veda, Yajurveda and Atharvaveda are known as 贬辞迟腻, 鲍诲驳腻迟腻, Adhvaryu and 叠谤补丑尘腻 respectively.
There are 叠谤腻丑尘补峁嘺s related to each Vedas.
Priest gets instructions about sacrificial rites from these corresponding 叠谤腻丑尘补苍补蝉 and 办补濒辫补蝉奴迟谤补.
The word 叠谤腻丑尘补峁嘺 is synonymous with Brahma. There are various meaning of Brahma. One among which is mantra. In 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 it has been said Brahma vai 尘补苍迟谤补岣�. 叠谤腻丑尘补峁嘺 is so named because it explains Vedic mantras. Another meaning of 叠谤腻丑尘补峁嘺 is sacrifice. Explanation of application of Vedic mantras is the chief content of 叠谤腻丑尘补峁嘺. 叠谤腻丑尘补峁嘺 gives the instruction as to when the sacrifice will commence, who is this person eligible to perform sacrifice, what are the materials required for performance of sacrifice etc.
For 峁欢惫别诲补 there are two 叠谤腻丑尘补峁嘺s, Aitareya 叠谤腻丑尘补峁嘺 and 厂腻峁僰丑测腻测补苍补 or 碍补耻峁Ｄ玹补办颈 叠谤腻丑尘补峁嘺.
罢腻峁囜笉测补 or pa帽cavi峁兣沘, 峁岣峷i峁兣沘, 颁丑腻苍诲辞驳测补, 闯补颈尘颈苍墨ya, Tavalk膩ra, 厂腻尘补vidh膩na, 膧r峁yava峁僺a and 顿别惫补迟腻诲丑测腻测补 are 叠谤腻丑尘补峁嘺s for 厂腻尘补veda. Tattir墨ya is the 叠谤腻丑尘补峁嘺 of K峁泂峁嘺 Yajurveda. For 艢耻办濒补 Yajurveda 叠谤腻丑尘补峁嘺 is 艢补迟补辫补迟丑补. Gopatha is the 叠谤腻丑尘补峁嘺 of Atharvaveda.
Like 叠谤补丑尘补峁嘺蝉, 碍补濒辫补蝉奴迟谤补蝉 also speak about application of mantras in the sacrifice. Details of sacrificial rites are included in 艢谤补耻迟谤补 厂奴迟谤补, 骋峁沨测补 厂奴迟谤补, 厂尘腻谤迟补 厂奴迟谤补 and 艢奴lva 厂奴迟谤补 which together are grouped under Kalpa 厂奴迟谤补. Kalpa 厂奴迟谤补 appeared after the emergence of 叠谤腻丑尘补峁嘺.
Kalpa 厂奴迟谤补s are mainly of two types 艢谤补耻迟补 厂奴迟谤补 and 厂尘腻谤迟补 厂奴迟谤补. 艢谤补耻迟补 厂奴迟谤补 presents rules of sacrifice mentioned in the Veda.
厂尘腻谤迟补 厂奴迟谤补s are of two types 骋峁沨测补 厂奴迟谤补 and Dharma 厂奴迟谤补. 骋峁沨测补 厂奴迟谤补 gives instructions about rites of marriage etc. Dharma 厂奴迟谤补 states duties of king and his subjects. It determines duties of four 痴补谤峁嘺蝉 and four 膧艣谤补尘补蝉 i.e. four stages of life.
Among Kalpa 厂奴迟谤补 fourth is 艢耻濒惫补 厂奴迟谤补. This 厂奴迟谤补 states the means of preparing altar for sacrifice. Kalpa 厂奴迟谤补 related with 峁欢惫别诲补 is 膧艣惫补濒腻测补苍补 and 艢膩峁僰hy膩ya峁嘺 厂奴迟谤补.
Mantras of the Veda are important as they are applied in the sacrifices. Mantras are useless if they are not related with sacrifices.
闯补颈尘颈苍墨 蝉补测蝉鈥�
''膩mn膩yasya kriy膩rthatv膩d膩narthakyamatadarth膩n膩m.''[27]
There are some mantras which are not directly applied in the sacrifice. These are applied in 叠谤补丑尘补测补箩帽补.
Third stage of the Veda is 膧谤补峁噛补办补. The word 膧谤补峁噛补办补 is derived from 补谤补峁噛补. Ara峁噛e uktam 膧谤补峁噛补办补m is the derivation.
厂腻测补峁嘺 蝉补测蝉鈥�
''补谤补峁噛腻诲丑测补测补苍腻诲别迟补诲腻谤补峁噛补办补尘颈迟墨谤测补迟别.''[28]
Excepting Atharvaveda each Veda has 膧谤补峁噛补办补. Aitareya and 碍补耻峁Ｄ玹补办颈 or 艢腻峁僰丑测腻测补苍补 are the 膧谤补峁噛补办补s of 峁欢惫别诲补. 膧谤补峁噛补办补 of 厂腻尘补veda is known as 颁丑腻苍诲辞驳测补. Tattir墨ya 膧谤补峁噛补办补 is the 膧谤补峁噛补办补 of 碍峁涐梗峁嘺 Yajurveda. 膧谤补峁噛补办补 of 艢耻办濒补 yajurveda is called 叠峁沨补诲腻谤补峁噛补办补.
Sacrificial rites along with philosophical thought constitute content of 膧谤补峁噛补办补.
In the Veda each mantra is dedicated to particular deity. Accordingly 闯补颈尘颈苍墨 mantras are like body of God. He says 尘补苍迟谤补尘补测墨 诲别惫补迟腻.
These Gods are mostly personification of nature. Macdenell 蝉补测蝉鈥�''This is concerned with the worship of Gods that are largely personification of the power of nature''.[29]
In this content Winternitz 蝉补测蝉鈥�
''What is most important is that most mythologists today agree that by far the greatest majority of the Vedic Gods has proceeded from natural phenomena or natural beings''.[30]
In the 峁欢惫别诲补 we find evolution of thought as regards Gods. Gods are known as 尘补苍迟谤补尘补测墨. Since mantras are innumerable Gods are also many. Later on number of Gods comes to thirty three. There were eight Vasus, eleven Rudras, twelve 膧诲颈迟测补蝉, Indra and 笔谤补箩腻辫补迟颈. Thus number of Gods comes to thirty three. This number enhanced later on and the number comes to Thirty three crore.
驰腻蝉办补 accepted mainly three Gods depending on three places of Gods鈥�
''补驳苍颈岣� p峁泃hiv墨sth膩no v膩yurvendrov膩ntarik峁sth膩na岣� s奴ryyo dyusth膩na岣�.''[31]
All other Gods are manifestation of the power of these three Gods, maintained 驰腻蝉办补.
Later on emerged the concept of one God. In this context, from the 峁欢惫别诲补 we may mention here 础蝉测补惫腻尘墨测补 厂奴办迟补 of first 尘补峁囜笉补濒补, 痴颈艣惫补诲别惫补 厂奴办迟补 of third 尘补峁囜笉补濒补. In the tenth 尘补峁囜笉补濒补 of 峁欢惫别诲补 there are 贬颈谤补峁噛补驳补谤产丑补 厂奴办迟补, 鲍迟迟腻苍补辫腻诲补 厂奴办迟补, Dev墨 厂奴办迟补, Visvakarm膩 厂奴办迟补 and 笔耻谤耻峁 厂奴办迟补. This concept of one God found in the 峁歬 厂补峁僪颈迟腻 is the seed of monism that flourished in the 鲍辫补苍颈峁诲蝉. This one God is Self or Brahman and that is manifested in 膧谤补峁噛补办补, 鲍辫补苍颈峁诲蝉 and later on in various schools of Indian Philosophy. 鲍辫补苍颈峁诲, the concluding part of the Veda is considered to be 艢谤耻迟颈prasth膩na of 痴别诲腻苍迟补 philosophy. 鲍辫补苍颈峁诲 says, 蝉补谤惫补峁� khalvida峁� brahma[32]. Brahma or self is the only reality and world is mere appearance. ''neha n膩n膩sti ki峁卌ana''33.
This concept of one God again developed into the belief in many Gods in the age of Bhakti 痴别诲腻苍迟补 schools which evolved after 艢补峁卥补谤补 the great commentator of 痴别诲腻苍迟补 顿补谤艣补苍补.
Footnotes and references:
[1]:
Manusa峁僪it膩 12.97
[2]:
痴补颈测腻办补谤补峁嘺 厂颈诲丑腻苍迟补 碍补耻尘耻诲墨 叠丑惫腻诲颈 笔谤补办补谤补峁嘺
[3]:
峁欢惫别诲补-bh膩峁abh奴mik膩
[4]:
惭补丑腻产丑腻谤补迟补 12.210.19
[5]:
Manusa峁僪it膩 2.1
[6]:
Tai. Bh膩. Bh奴
[7]:
惭补丑腻产丑腻谤补迟补 12.210.19
[8]:
Manusa峁僪it膩 12.94
[9]:
膧辫补蝉迟补尘产补-yaj帽aparibh膩峁Ｄ乻奴tra 1.34
[10]:
笔奴谤惫补尘墨尘腻峁僺腻 2.1.32
[11]:
笔奴谤惫补尘墨尘腻峁僺腻 2.1.33
[12]:
笔奴谤惫补尘墨尘腻峁僺腻 2.1.38
[13]:
Bh膩g. 1.6
[14]:
惭墨尘腻苍蝉腻苍测腻测补辫谤补办腻艣补岣�
[15]:
Nirukta 1.17
[16]:
Nirukta 7.1.2-3
[17]:
颁丑腻苍诲辞驳测辞辫补苍颈峁诲
[18]:
笔补蝉辫补艣腻丑峁噄办补
[19]:
叠峁沨补诲腻谤补峁噛补办补辞辫补苍颈峁诲
[20]:
峁欢惫别诲补 10.71.11
[21]:
碍补耻迟颈濒墨测补-补谤迟丑补艣腻蝉迟谤补
[22]:
峁欢惫别诲补 10.90
[23]:
罢补颈迟迟颈谤墨测补 叠谤腻丑尘补峁嘺 1.1.8
[24]:
峋筽a. Yaj帽aparibh膩峁Ｄ乻奴tra
[25]:
艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺
[26]:
峁欢惫别诲补-bh膩峁abh奴mik膩
[27]:
笔奴谤惫补尘墨尘腻峁僺腻
[28]:
罢补颈迟迟颈谤墨测补-bh膩峁abh奴mik膩
[29]:
Vedic Reader -P. 18
[30]:
History of Indian Literature VOl.-I. P-67
[31]:
Nirukta 7.5
[32]:
颁丑腻苍诲辞驳测辞辫补苍颈峁诲 3.14.1