Yajurveda
Yajurveda | |
---|---|
Information | |
Religion | Hinduism |
Language | Vedic Sanskrit |
Period | c. 1200–800 BCE[1] |
Chapters | 40 adhyayas |
Verses | 1,975 mantras[2] |
Part of a series on |
Hindu scriptures and texts |
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Related Hindu texts |
The Yajurveda (
The Yajurveda is broadly grouped into two – the "black" or "dark" (Krishna) Yajurveda and the "white" or "bright" (Shukla) Yajurveda. The term "black" implies "the un-arranged, unclear, motley collection" of verses in Yajurveda, in contrast to the "white" which implies the "well arranged, clear" Yajurveda.[5] The black Yajurveda has survived in four recensions, while two recensions of white Yajurveda have survived into the modern times.[6]
The earliest and most ancient layer of Yajurveda
Two of the oldest surviving manuscript copies of the Shukla Yajurveda sections have been discovered in Nepal and Western Tibet, and these are dated to the 12th-century CE.[12]
Etymology
Yajurveda is a compound Sanskrit word, composed of yajus (यजुस्) and Veda (वेद). Monier-Williams translates yajus as "religious reverence, veneration, worship, sacrifice, a sacrificial prayer, formula, particularly mantras uttered in a peculiar manner at a sacrifice".[13] Veda means "knowledge". Johnson states yajus means "(mostly) prose formulae or mantras, contained in the Yajur Veda, which are muttered".[14]
Michael Witzel interprets Yajurveda to mean a "knowledge text of prose mantras" used in Vedic rituals.[4] Ralph Griffith interprets the name to mean "knowledge of sacrifice or sacrificial texts and formulas".[15] Carl Olson states that Yajurveda is a text of "mantras (sacred formulas) that are repeated and used in rituals".[16]
Dating and historical context
The core text of the Yajurveda falls within the classical Mantra period of
Text
Recensions
The Yajurveda text includes Shukla Yajurveda of which about 16 recensions are known, while the Krishna Yajurveda may have had as many as 86 recensions.[6] Only two recensions of the Shukla Yajurveda have survived, Madhyandina and Kanva, and others are known by name only because they are mentioned in other texts. These two recensions are nearly the same, except for a few differences.[6] In contrast to Shukla Yajurveda, the four surviving recensions of Krishna Yajurveda are very different versions.[6]
Shukla Yajurveda
The samhita in the Shukla Yajurveda is called the Vajasaneyi Samhita. The name Vajasaneyi is derived from Vajasaneya, the patronymic of Yajnavalkya, and the founder of the Vajasaneyi branch. There are two (nearly identical) surviving recensions of the Vajasaneyi Samhita (VS): Vajasaneyi Madhyandina and Vajasaneyi Kanva.[6] The lost recensions of the White Yajurveda, mentioned in other texts of ancient India, include Jabala, Baudhya, Sapeyi, Tapaniya, Kapola, Paundravatsa, Avati, Paramavatika, Parasara, Vaineya, Vaidheya, Katyayana and Vaijyavapa.[18]
Recension Name | Adhyayas | Anuvakas | No. of Verses | Regional presence | Reference |
Madhyandina | 40 | 303 | 1975 | Bihar, Madhya Pradesh, Gujarat, North India | [20] |
Kanva | 40 | 328 | 2086 | Maharashtra, Odisha, Telangana, Andhra Pradesh, Kerala, Karnataka, Tamil Nadu | [21] |
Shakha | Samhita | Brahmana | Aranyaka | Upanishad |
---|---|---|---|---|
Madhyandina (VSM) | Vajasneyi Samhita
(Madhyandin) |
Madhyandina Shatapatha (SBM) | survives as Shatapatha XIV.1–8, with accents. | Brihadaranyaka Upanishad |
Kanva (VSK) | Vajasneyi Samhita
(Kanva) |
Kanva Shatapatha (SBK)
(different from madhyandina) |
survives as book XVII of SBK | Brihadaranyaka Upanishad
(different from above) |
Krishna Yajurveda
There are four surviving recensions of the Krishna Yajurveda – Taittirīya saṃhitā, Maitrayani saṃhitā, Kaṭha saṃhitā and Kapiṣṭhala saṃhitā.[22] A total of eighty six recensions are mentioned to exist in Vayu Purana, however vast majority of them are believed to be lost.[23] The Katha school is referred to as a sub-school of Carakas (wanderers) in some ancient texts of India, because they did their scholarship as they wandered from place to place.[24] In contrast to the Shukla Yajurveda, the saṃhitās of the Krishna Yajurveda contained both mantras and explanatory prose (which would usually belong to the brāhmaṇas).[25]
Recension Name | No. of Sub-recensions[26] | Kanda | Prapathaka | No. of Mantras | Regional presence | Reference |
Taittiriya | 2 | 7 | 42 | South India | [27] | |
Maitrayani | 6 | 4 | 54 | Western India | [28] | |
Kāṭhaka (Caraka) | 12 | 5 | 40 | 3093 | Kashmir, North India, East India | [26][29] |
Kapiṣṭhala | 5 | 6 | 48 | Extinct | [29][30] |
Shakha | Samhita | Brahmana | Aranyaka | Upanishad |
---|---|---|---|---|
Taittiriya | Taittiriya Samhita | Taittiriya Brahmana and Vadhula Brahmana
(part of Vadhula Srautrasutra) |
Taittiriya Aranyaka | Taittiriya Upanishad |
Maitrayani | Maitrayani Samhita | Not Available | virtually same as the Upanishad | Maitrayaniya Upanishad |
Caraka-Katha | Katha Samhita | Śatādhyāya Brāhmaṇa (only exists in fragments)[31] | Katha Aranyaka (almost the entire text from a solitary manuscript) | Kathaka Upanishad,
Katha-Shiksha Upanishad |
The best known and best preserved of these recensions is the Taittirīya saṃhitā. Some attribute it to Tittiri, a pupil of Yaska and mentioned by Panini.[32] The text is associated with the Taittiriya school of the Yajurveda, and attributed to the pupils of sage Tittiri (literally, partridge birds).[33]
The Maitrayani saṃhitā is the oldest Yajurveda Samhita that has survived, and it differs largely in content from the Taittiriyas, as well as in some different arrangement of chapters, but is much more detailed.[34]
The Kāṭhaka saṃhitā or the Caraka-Kaṭha saṃhitā, according to tradition was compiled by Katha, a disciple of Vaisampayana.[34] Like the Maitrayani Samhita, it offers much more detailed discussion of some rituals than the younger Taittiriya samhita that frequently summarizes such accounts.[34] The Kapiṣṭhala saṃhitā or the Kapiṣṭhala-Kaṭha saṃhitā, named after the sage Kapisthala is extant only in some large fragments and edited without accent marks.[34] This text is practically a variant of the Kāṭhaka saṃhitā.[29]
Organization
Each regional edition (recension) of Yajurveda had
In Krishna Yajurveda, each of the recensions has or had their Brahmana text mixed into the Samhita text, thus creating a motley of the prose and verses, and making it unclear, disorganized.[5][34]
Contents
Samhitas
The Vajasaneyi Samhita has forty chapters or adhyayas, containing the formulas used with the following rituals:[19]
Chapter No. | Ritual Name | Time | Nature of Ritual | Reference |
1–2 | Darṣapūrṇamāsa (Full and new moon rituals) | 2 days | Offer cow milk to fire. Separate calves from the cows. | [35][36][37] |
3 | Agnihotra
and Cāturmāsya |
1 day, 4 months | The former is the daily oblation of milk into the fire, and the latter is the seasonal sacrifices at the beginning of the three seasons. | [38][37] |
4–8 | Soma sacrifice | Bathe in river. Offer milk and soma to fire. Offerings to deities of thought, speech. Prayer to Indra to harm no crop, guard the cattle, expel demons. | [39][37] | |
9–10 | Vājapeya and Rājasūya
|
The former is a variant of the soma sacrifice which involves a chariot race, and the latter is a variant of the soma sacrifice in which a king is consecrated. | [40][37] | |
11–18 | Agnicayana | 360 | Formulas and rituals for building altars and hearths for Agni yajna, with largest in the shape of outspread eagle or falcon. | [41][37] |
19–21 | Sautrāmaṇī | Ritual that deals with the overindulgence of soma, and to assure victory and success. | [42][37] | |
22–25 | Aśvamedha | 180 or 360 | Horse sacrifice ritual conducted by kings. | [43][37] |
26–29 | Supplementary formulas for above sacrifices | [44] | ||
30–31 | Puruṣamedha | Symbolic sacrifice of A substitute for Ashvamedha (horse sacrifice). The ritual plays out the cosmic creation. | [47][37] | |
32–34 | Sarvamedha | 10 | Stated to be more important than Purushamedha above. This ritual is a sacrifice for Universal Success and Prosperity. Ritual for one to be wished well, or someone leaving the home, particularly for solitude and moksha, who is offered "curd and ghee (clarified butter)". | [48] |
35 | Pitriyajna | Ritual funeral-related formulas for cremation. Sacrifice to the Fathers and Ancestors. | [49] | |
36–39 | Pravargya | According to Griffith, the ritual is for long life, unimpaired faculties, health, strength, prosperity, security, tranquility and contentment. Offerings of cow milk and grains to yajna fire. | [50] | |
40 | This chapter is not an external sacrifice ritual-related. It is Atman , Soul). The verse 40.6 states, "The man who in his Self beholds all creatures and all things that be, And in all beings sees his Self, then he doubts no longer, ponders not.
|
[51] |
- Structure of the mantras
The various ritual mantras in the Yajurveda Samhitas are typically set in a meter, and call on Vedic deities such as the Savita (Sun), Indra, Agni, Prajapati, Rudra and others. The Taittiriya Samhita in Book 4, for example, includes the following verses for the Agnicayana ritual recitation (abridged),[52]
First harnessing the mind, Savita; creating thoughts and perceiving light, brought Agni from the earth.
Harnessing the gods with mind; they who go with thought to the sky, to heaven, Savita instigates those who will make great light.
With the mind harnessed, we are instigated by god Savita, for strength to go to heaven.
Whose journey the other gods follow, praising the power of the god, who measured the radiant regions of the earth, he is the great god Savita.
God Savita, impel the ritual, impel for good fortune the lord of ritual !
Divine Gandharva, purifier of thought, purify our thoughts ! May the lord of speech make our words sweet !
God Savita, impel for us this ritual,
Honoring the gods, gaining friends, always victorious, winning wealth, winning heaven !— Taittiriya Samhita 4.1.1, Translated by Frits Staal[52]
Satapatha Brahmana
The title Satapatha Brahmana means "Brahmana of the Hundred Paths".[53] It is one of the largest Brahmana text that has survived.[53] It includes, states Staal, a "veritable encyclopedia of meandering opinions on ritual and other matters".[53]
The Satapatha Brahmana was translated by Eggeling in late 19th-century, reprinted often and has been well read because of the translation. However, it has been misinterpreted and misused, states Staal, because "it contains enough material to support any theory".[53] Eggeling, the first translator of Satapatha Brahmana called it "flimsy symbolism rather than serious reasoning", similar to "speculative vaporings" found in the Christian and non-Christian variety of Gnosticism.[53][54]
Upanishads
The Yajurveda has six primary Upanishads embedded within it.[11]
Brihadaranyaka Upanishad
The
The Brihadaranyaka Upanishad is among the earliest extensive discussions of the Hindu concept of dharma, karma and moksha (liberation from sorrow, freedom, emancipation, self-realization). Paul Deussen calls it, "unique in its richness and warmth of presentation", with profoundness that retains its full worth in modern times.[58] Max Muller illustrated its style as follows,
But when he [Self] fancies that he is, as it were, a god,
or that he is, as it were, a king,
or "I am this altogether," that is his highest world,
This indeed is his (true) form, free from desires, free from evil, free from fear.
Now as a man, when embraced by a beloved wife,
knows nothing that is without, nothing that is within,
thus this person, when embraced by the Prajna (conscious, aware) Self,
knows nothing that is without, nothing that is within.
This indeed is his (true) form, in which his wishes are fulfilled,
in which the Self only is his wish, in which no other wish is left,
he is free from any sorrow.— Brihadaranyaka Upanishad, Chapter 4, Brahmanam 3, Hymns 20–32, Translated by Max Muller[59]
Isha Upanishad
The Isha Upanishad is found in the White Yajurveda.[5] It is one of the shortest Upanishads, embedded as the final chapter of the Shukla Yajurveda. A key scripture of the Vedanta sub-schools of Hinduism, its name is derived from "hidden in the Lord (Self)".[60]
The Isha Upanishad discusses the Atman (Soul, Self) theory of Hinduism, and is referenced by both
Taittiriya Upanishad
The Taittiriya Upanishad is found in the black Yajurveda.[5] It is the seventh, eighth and ninth chapters of Taittiriya Aranyaka, which are also called, respectively, the Siksha Valli, the Ananda Valli and the Bhrigu Valli.[5][64]
The Taittiriya Upanishad includes verses that are partly prayers and benedictions, partly instruction on phonetics and praxis, partly advice on ethics and morals given to graduating students from ancient Vedic gurukul (schools), partly a treatise on allegory, and partly philosophical instruction.[5]
The text offers a view of education system in ancient India. It also includes sections on ethics and invocation for one's personal development.
Katha Upanishad
The Katha Upanishad is found in the black Yajurveda.[5] The Upanishad is the legendary story of a little boy, Nachiketa – the son of sage Vajasravasa, who meets Yama – the Indian deity of death. Their conversation evolves to a discussion of the nature of man, knowledge, Ātman (Soul, Self) and moksha (liberation).[66]
The Kathaka Upanishad is an important ancient Sanskrit corpus of the
The Katha Upanishad found in the Yajurveda is among the most widely studied Upanishads. Philosophers such as Arthur Schopenhauer praised it, Edwin Arnold rendered it in verse as "The Secret of Death", and Ralph Waldo Emerson credited Katha Upanishad for the central story at the end of his essay Immortality, as well as his poem "Brahma".[68][71]
Shvetashvatara Upanishad
The Shvetashvatara Upanishad is found in the black Yajurveda.[5] The text opens with metaphysical questions about the primal cause of all existence, its origin, its end, and what role if any did time, nature, necessity, chance, the spirit had as primal cause?[72] It then develops its answer, concluding that "the Universal Soul exists in every individual, it expresses itself in every creature, everything in the world is a projection of it, and that there is Oneness, a unity of souls in one and only Self".[73]
The Shvetashvatara Upanishad is notable for its discussion of the concept of personal god – Ishvara, and suggesting it to be a path to one's own Highest Self.[73][74] The text is also notable for its multiple mentions of both Rudra and Shiva, along with other Vedic deities, and of crystallization of Shiva as a central theme.[74]
Maitrayaniya Upanishad
The Maitrayaniya Upanishad, also known as the Maitri Upanishad, is found in the black Yajurveda. It consists of seven Prapathakas (lessons). The first Prapathaka is introductory, the next three are structured in a question-answer style and discuss metaphysical questions relating to Atman (Self, Soul), while the fifth to seventh Prapathaka are supplements.[75] However, several manuscripts discovered in different parts of India contain lesser number of Prapathakas, with a Telugu-language version showing just four.[76]
The common kernel of the Maitri Upanishad across different recensions, states
Srautasutras
The Yajurveda had
Manuscripts and translations
Most surviving manuscripts and recensions of Yajurveda's Samhitas, Aranyakas and Brahmanas remain untranslated into Western languages. The two reliable translations are from British India colonial era, and have been widely studied.[79] These are AB Keith's translation of Taittiriya Samhita of the Black Yajurveda,[80] and Juliu Eggeling's translation of Satapatha Brahmana of the White Yajurveda.[54]
Ralph Griffith published an early translation of White Yajurveda Samhita.[81] However, Frits Staal has questioned his translations and considers them "fantasies and best discarded".[82]
Devi Chand published a re-interpreted translation of Yajurveda in 1965, reprinted as 3rd edition in 1980, wherein the translation incorporated Dayananda Saraswati's monotheistic interpretations of the Vedic text, and the translation liberally adds "O Lord" and "the Creator" to various verses, unlike other translators.[83]
Ezourvedam forgery
In 18th century, French Jesuits published Ezourvedam, claiming it to be a translation of a recension of the Yajurveda.[84][85] The Ezourveda was studied by Voltaire,[86] and later declared a forgery, representing Jesuit ideas to Indians as a Vedic school.[85]
Significance
The text is a useful source of information about the agriculture, economic and social life during the Vedic era.[87] The verses, for example, list the types of crops considered important in ancient India,
May my rice plants and my barley, and my beans and my sesame,
and my kidney-beans and my vetches, and my pearl millet and my proso millet,
and my sorghum and my wild rice, and my wheat and my lentils,
prosper by sacrifice.— White Yajurveda 18.12, [87]
See also
References
- ^ a b Witzel 2001, pp. 5–6.
- ^ "Construction of the Vedas". VedicGranth.Org. Archived from the original on 17 July 2021. Retrieved 3 July 2020.
- ISBN 978-0-567-26232-5.
- ^ ISBN 0-631215352, pages 76–77
- ^ ISBN 978-8120814684, pages 217–219
- ^ a b c d e f CL Prabhakar (1972), The Recensions of the Sukla Yajurveda, Archiv Orientální, Volume 40, Issue 1, pages 347–353
- ISBN 978-0595269259, pages 273–274
- ^ Edmund Gosse, Short histories of the literatures of the world, p. 181, at Google Books, New York: Appleton, page 181
- ISBN 978-0143099864, pages 149–153, Quote: "The Satapatha is one of the largest Brahmanas..."
- ^ ISBN 978-8120816206, page 23
- ^ ISBN 0-19-282292-6, pages 1–17
- ISBN 9780674988262.
- ^ Monier Monier Williams, Sanskrit English Dictionary, Oxford University Press, Entry for Yajus, page 839
- ISBN 978-0198610250
- ^ Ralph Griffith, The texts of the white Yajurveda EJ Lazarus, page xvii
- ISBN 978-0813540689, page 13
- ^ The Development of the Vedic Canon and its Schools, Michael Witzel, Harvard University
- ^ a b GS Rai, Sakhas of the Yajurveda in the Puranas, Purana, Vol 7, No. 1, pages 11–16
- ^ a b c d Ralph Griffith, The texts of the white Yajurveda EJ Lazarus, page i–xvi
- ^ GS Rai, Sakhas of the Yajurveda in the Puranas, Purana, Vol 7, No. 1, page 13
- ^ GS Rai, Sakhas of the Yajurveda in the Puranas, Purana, Vol 7, No. 1, page 14
- ^ Michael Witzel, Early Sanskritization, Origins and Development of the Kuru State Archived 20 February 2012 at the Wayback Machine, Harvard University (1996)
- ^ GS Rai, Sakhas of the Krsna Yajurveda in the Puranas, Purana, Vol 7, No. 2, page 235
- ^ GS Rai, Sakhas of the Krsna Yajurveda in the Puranas, Purana, Vol 7, No. 2, pages 236–238
- ^ Gonda 1975, p. 324.
- ^ a b GS Rai, Sakhas of the Krsna Yajurveda in the Puranas, Purana, Vol 7, No. 2, pages 238–241
- ^ AB Keith, THE VEDA OF THE BLACK YAJUS SCHOOL: Taittiriya Sanhita, Oxford University, pages i–xii
- ^ GS Rai, Sakhas of the Krsna Yajurveda in the Puranas, Purana, Vol 7, No. 2, pages 244
- ^ a b c Gonda 1975, pp. 326–327.
- ^ GS Rai, Sakhas of the Krsna Yajurveda in the Puranas, Purana, Vol 7, No. 2, pages 241–242
- ^ Jamison, Stephanie W.; Witzel, Michael (1992). "Vedic Hinduism" (PDF).
- ^ Dowson, John (1984) [1879]. A Classical Dictionary of Hindu Mythology, and Religion, Geography, History. Calcutta: Rupa & Co. p. 319.
- ^ A Weber, History of Indian Literature, p. 87, at Google Books, Trubner & Co, pages 87–91
- ^ a b c d e GS Rai, Sakhas of the Krsna Yajurveda in the Puranas, Purana, Vol 7, No. 2, pages 235–253
- ISBN 978-0143099864, page 124
- ^ Ralph Griffith, The texts of the white Yajurveda EJ Lazarus, pages 1–16
- ^ a b c d e f g h Gonda 1975, p. 328.
- ^ Ralph Griffith, The texts of the white Yajurveda EJ Lazarus, pages 17–25
- ^ Ralph Griffith, The texts of the white Yajurveda EJ Lazarus, pages 26–70
- ^ Ralph Griffith, The texts of the white Yajurveda EJ Lazarus, pages 71–86
- ^ Ralph Griffith, The texts of the white Yajurveda EJ Lazarus, pages 87–171
- ^ Ralph Griffith, The texts of the white Yajurveda EJ Lazarus, pages 172–204
- ^ Ralph Griffith, The texts of the white Yajurveda EJ Lazarus, pages 205–234
- ^ Ralph Griffith, The texts of the white Yajurveda EJ Lazarus, pages 235–254
- ^ Max Muller, The Sacred Books of the East, p. 407, at Google Books, Volume 44, Part 5, Oxford University Press; Also see A Weber's agreement that this was symbolic on page 413
- ISBN 978-0415172813, page 557, Quote: "It should be mentioned that although provision is made for human sacrifice (purusha-medha) this was purely symbolic and did not involve harm to anyone".
- ^ Ralph Griffith, The texts of the white Yajurveda EJ Lazarus, pages 255–263
- ^ Ralph Griffith, The texts of the white Yajurveda EJ Lazarus, pages 264–287
- ^ Ralph Griffith, The texts of the white Yajurveda EJ Lazarus, pages 288–290
- ^ Ralph Griffith, The texts of the white Yajurveda EJ Lazarus, pages 291–303
- ^ Ralph Griffith, The texts of the white Yajurveda EJ Lazarus, pages 304–310
- ^ ISBN 978-0143099864, pages 127–128
- ^ ISBN 978-0143099864, pages 151–152
- ^ a b Julius Eggeling, Satapatha Brahmana, Part 1, Book 1 and 2, Max Muller (Editor), Oxford University Press, page ix Introduction
- ^ Brihadaranyaka Upanishad with Adi Shankara's commentary S. Madhavananada (Translator)
- OCLC 222634127
- ^ Patrick Olivelle (1998), Upaniṣhads, Oxford University Press, 1998, pages 1–23
- ISBN 978-8120814684, page 482
- ^ Brihadaranyaka Upanishad Max Muller, The Sacred Books of the East, Volume 15, Oxford University Press
- ISBN 978-0700706006, Vol. 1, pages 311–319
- ISBN 978-0595384556, pages 25–46
- OCLC 81882275
- ^ Deussen, Paul (1908), The philosophy of the Upanishads
- ^ Taittiriya Upanishad SS Sastri (Translator), The Aitereya and Taittiriya Upanishad, pages 57–192
- ^ a b Max Muller, The Sacred Books of the East, Volume 15, Oxford University Press, Chapter 3: Taittiriya Upanishad, see Siksha Valli – Tenth Anuvaka
- ISBN 978-8120814684, pages 269–273
- ISBN 978-0-19-531405-2, page 70
- ^ ISBN 978-0791401767, page 99, Quote: "Emerson was especially inebriated by the message of the Upanishads, whose nondualistic doctrine contained so lucidly in the Katha Upanishad, is reflected in his well known poem Brahma".
- ^ Kathopanishad, in The Katha and Prasna Upanishads with Sri Shankara's Commentary, Translated by SS Sastri, Harvard College Archives, pages 1–3
- ISBN 978-0195124354, Introduction Chapter
- ^ R White (2010), Schopenhauer and Indian Philosophy, International Philosophical Quarterly, vol. 50, issue 1, pages 57–76
- ISBN 978-8120814684, pages 305 with footnote 2
- ^ a b Max Muller, The Shvetashvatara Upanishad, Oxford University Press, pages xxxii – xlii
- ^ ISBN 978-8120814684, pages 301–304
- ISBN 978-8120814684, pages 327–386
- ^ a b Max Muller, The Upanishads, Part 2, Maitrayana-Brahmana Upanishad Introduction, Oxford University Press, pages xliii–lii
- ISBN 978-8120814684, pages 328–329
- ^ ISBN 978-3447018234, page 489
- ISBN 978-0143099864, pages 353, 121–153
- ^ AB Keith (1914), Taittiriya Sanhita, Harvard University Press
- ^ Ralph Griffith, The texts of the white Yajurveda EJ Lazarus (1899)
- ISBN 978-0143099864, page 352
- ISBN 978-8121502948
- ^ Urs App (2011), The Birth of Orientalism. Chapter 1: Voltaire's Veda, University of Pennsylvania Press, pages 433–435
- ^ ISBN 978-0915027064, pages 61–66
- ^ Moriz Winternitz and V. Srinivasa Sarma (2010), A History of Indian Literature, Volume 1, Motilal Banarsidass, ISBN, page 11 footnote 1
- ^ a b Ralph Griffith, The texts of the white Yajurveda EJ Lazarus, page 163
Sources
- ISBN 978-0-521-43878-0
- Gonda, J. (1975). Vedic literature : (Saṃhitās and Brāhmaṇas). Wiesbaden: Harrassowitz. ISBN 3-447-01603-5.
- Witzel, Michael (1997), "The Development of the Vedic Canon and its Schools: The Social and Political Milieu" (PDF), in Witzel, Michael (ed.), Inside the Texts, Beyond the Texts: New Approaches to the Study of the Vedas, Harvard Oriental Series, Opera Minora; vol. 2, Cambridge: Harvard University Press
- Witzel, Michael (2001), "Autochthonous Aryans? The Evidence from Old Indian and Iranian Texts" (PDF), Electronic Journal of Vedic Studies, 7 (3): 1–115
Further reading
- Ralph Thomas Hotchkin Griffith, The Texts of the White Yajurveda. Translated with a Popular Commentary (1899).
- Devi Chand, The Yajurveda. Sanskrit text with English translation. Third edition (1980).
- The Sanhitâ of the Black Yajur Veda with the Commentary of Mâdhava 'Achârya, Calcutta (Bibl. Indica, 10 volumes, 1854–1899)
- Kumar, Pushpendra, Taittiriya Brahmanam (Krsnam Yajurveda), 3 vols., Delhi (1998).
External links
- About Shukla Yajur Veda By a group of Shukla Yajur Vedis
- The Texts of the White Yajurveda Ralph Griffith Translation (1899)
- The Yajur Veda – Taittiriya Sanhita AB Keith Translation (1914)
- A Vedic Concordance (includes Yajur Veda) Archived 23 November 2020 at the Wayback Machine, Updated Edition, Harvard University, Bloomfield's Old Edition
- The Taittirīya Sanhitá of the Black Yajur Veda, Rámanáráyana Vidyáratna, Mahesáchandra Nyáyaratna, Satyavrata Sámaśramí
- TITUS Texts Sanskrit text of Vājasaneyi-Saṃhitā
- Die Taittirîya-Samhita 1871
- Sanskrit Web Sanskrit texts of Taittiriya-Samhita,Brahmana,Aranyaka, EkagniKanda etc. with English translations of the Taittiriya-Samhita.