Yoga and Kriya

Yajurveda
The Yajurveda (Sanskrit: यजुवद, yajurveda, from yajus meaning "prose mantra" and veda meaning "knowledge") is the Veda of
prose mantras.[1] An ancient Vedic Sanskrit text, it is a compilation of ritual offering formulas that were said by a priest while an
individual performed ritual actions such as those before the yajna fire.[1] Yajurveda is one of the four Vedas, and one of the scriptures
of Hinduism. The exact century of Yajurveda's composition is unknown, and estimated by scholars to be around 1200 to 1000 BCE,
contemporaneous withSamaveda and Atharvaveda.[2]
The Yajurveda is broadly grouped into two – the "black" (Krishna) Yajurveda and the "white" (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.[3] The black Yajurveda has survived in four recensions, while two recensions of white Yajurveda have
survived into the modern times.[4]
The earliest and most ancient layer of Yajurveda samhita includes about 1,875 verses, that are distinct yet borrow and build upon the
foundation of verses in Rigveda.[5][6] The middle layer includes the Satapatha Brahmana, one of the largest Brahmana texts in the
Vedic collection.[7] The youngest layer of Yajurveda text includes the largest collection of primary Upanishads, influential to various
schools of Hindu philosophy. These include the Brihadaranyaka Upanishad, the Isha Upanishad, the Taittiriya Upanishad, the Katha
Upanishad, the Shvetashvatara Upanishadand the Maitri Upanishad.[8][9]
Contents
1 Etymology
2 Text
2.1 Recensions
2.1.1 Shukla Yajurveda
2.1.2 Krishna Yajurveda
2.2 Organization
3 Dating and historical context
4 Contents
4.1 Samhitas
4.2 Satapatha Brahmana
4.3 Upanishads
4.3.1 Brihadaranyaka Upanishad
4.3.2 Isha Upanishad
4.3.3 Taittiriya Upanishad
4.3.4 Katha Upanishad
4.3.5 Shvetashvatara Upanishad
4.3.6 Maitrayaniya Upanishad
4.4 Srautasutras
5 Manuscripts and translations
5.1 Ezourvedam forgery
6 Significance
7 See also
8 References
9 Further reading
10 External links
Etymology
Yajurveda is a compound Sanskrit word, composed of yajus (यजुस ्) and veda (वे द).
Monier-Williams translates yajus as "religious reverence, veneration, worship,
sacrifice, a sacrificial prayer, formula, particularly mantras muttered in a peculiar
manner at a sacrifice".[10] Veda means "knowledge". Johnson states yajus means "
(mostly) prose formulae or mantras, contained in the Yajur Veda, which are
muttered".[11]
Michael Witzel interprets Yajurveda to mean a "knowledge text of prose mantras"

used in Vedic rituals.[1] Ralph Griffith interprets the name to mean "knowledge of
sacrifice or sacrificial texts and formulas".[12] Carl Olson states that Yajurveda is a
Yajurveda text describes formula and
[13]
text of "mantras (sacred formulas) that are repeated and used in rituals". mantras to be uttered during
sacrificial fire (yajna) rituals, shown.
Text Offerings are typically ghee (clarified
butter), grains, aromatic seeds, and
cow milk.
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.[4] 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.[4] In contrast to Shukla Yajurveda, the four surviving recensions of Krishna Yajurveda are very different versions.[4]
Shukla Yajurveda
The samhita in the Shukla Yajurveda is called the Vajasaneyi Samhita. The name Vajasaneyi is derived from Vajasaneya, patronymic
of sage 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.[4] The lost recensions of White Yajurveda, mentioned in
other texts of ancient India, include Jabala, Baudhya, Sapeyi, Tapaniya, Kapola, Paundravatsa, Avati, Paramavatika, Parasara,
Vaineya, Vaidheya, Katyayana and Vaijayavapa.[14]
Recensions of the White Yajurveda[15]

No. of
Recension Name Adhyayas Anuvakas Regional presence Reference
Verses
Bihar, Madhya Pradesh, Gujarat, [16]
Madhyandina 40 303 1975
North India
Maharashtra, Odisha, Telangana,
Kanva 40 328 2086 Andhra Pradesh, Kerala, [17]
Karnataka, Tamil Nad.
Krishna Yajurveda
There are four surviving recensions of the Krishna Yajurveda – Taittirīya saṃhitā, Maitrayani saṃhitā, Kaṭha saṃhitā and
Kapiṣṭhala saṃhitā.[18] A total of eighty six recensions are mentioned to exist in Vayu Purana, however vast majority of them are
believed to be lost.[19] The Katha school is referred to as a sub-school of Carakas (wanderers) in some ancient texts of India, because
[20]
they did their scholarship as they wandered from place to place.
Recensions of the Black Yajurveda[15]
No. of Sub- No. of
Recension Name Kanda Prapathaka Regional presence Reference
recensions[21] Mantras
Taittiriya 2 7 42 South India [22]
Maitrayani 6 4 54 Western India [23]
Kashmir, North India, East [21][24]

Kāṭhaka (Caraka) 12 5 40 3093
India
Kapiṣṭhala 5 6 48 Haryana, Rajasthan [24][25]
The best known and best preserved of these recensions is the Taittirīya saṃhitā. Some attribute it to Tittiri, a pupil of Yaksa and
mentioned by Panini.[26] The text is associated with the Taittiriya school of the Yajurveda, and attributed to the pupils of sage Tittiri
(literally, partridge birds).[27]
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.[28]
The Kāṭhaka saṃhitā or the Caraka-Kaṭha saṃhitā, according to tradition was compiled by Katha, a disciple of Vaisampayana.[28]
Like the Maitrayani Samhita, it offers much more detailed discussion of some rituals than the younger Taittiriya samhita that
frequently summarizes such accounts.[28] 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.[28] This text is practically a variant of the
Kāṭhaka saṃhitā.[24]
Organization
Each regional edition (recension) of Yajurveda had Samhita, Brahmana, Aranyakas, Upanishads as part of the text, with
Shrautasutras, Grhyasutras and Pratishakhya attached to the text. In Shukla Yajurveda, the text organization is same for both
Madhayndina and Kanva shakhas.[4][14] The texts attached to Shukla Yajurveda include the Katyayana Shrautasutra, Paraskara
Grhyasutra and Shukla Yajurveda Pratishakhya.
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.[3][28]
Dating and historical context

The core text of the Yajurveda falls within the classical Mantra period of Vedic Sanskrit at the end of the 2nd millennium BCE -
younger than the Rigveda, and roughly contemporary with the Atharvaveda, the Rigvedic Khilani, and the Sāmaveda.[29] The
scholarly consensus dates the bulk of the Yajurveda and Atharvaveda hymns to the early Indian Iron Age, c. 1200 or 1000 BC,[30]
corresponding to the earlyKuru Kingdom.[31]
The Vedas are notoriously hard to date accurately as they are compilations and were traditionally preserved through oral tradition
leaving virtually no archaeological evidence. Scholars such as Georg Feuerstein and others suggest that the dates given to most of
these texts is far too late.[32]
Contents
Samhitas
[15]
The Vajasaneyi Samhita has forty chapters or adhyayas, containing the formulas used with the following rituals:
Chapters of the White Yajurveda[15]
Chapter No. Ritual Name Days Nature of Ritual Reference
Darsapurnamasa
Offer cow milk to fire. Separate calves from the [33][34]
1-2 (Full and new 2
cows.
moon rituals)
Offer butter and milk to fire. Welcome three chief [35]

3 Agnihotra 1
seasons: Spring, Rains and Autumn.
Bathe in river. Offer milk and soma to fire. Offerings

4-8 Somayajna to deities of thought, speech. Prayer toVishnu to [36]
harm no crop, guard the cattle, expel demons.
Vajapeya and Cup of Victory, Inauguration of a King. Offering of [37]

9-10
Rajasuya butter and Sura (a kind of beer or wine) to fire.
Formulas and rituals for building altars and hearths

11-18 Agnicayana 360 for Agni yajna, with largest in the shape of outspread [38]
eagle or falcon.
Offerings of Masara (rice-barley liquor plus boiled

millet) to fire. Expiate evil indulgences in soma-
19-21 Sautramani drinking. For dethroned king, for soldiers going to [39]
war for victory, for regulars to acquire cattle and
wealth.
Only by King. A horse is released, followed by
armed soldiers, wherein anyone who stops or harms
180 or the wandering horse is declared enemy of state. The [40]
22-25 Ashvamedha
360 horse is returned to the capital and is ceremoniously
slaughtered by the soldiers. Eulogy to the departed
horse. Prayers to deities.
26-29 Supplementary formulas for above sacrifices [41]
Symbolic sacrifice of Purusha (Cosmic Man).

Nominal victim played the part, but released
uninjured after the ceremony, according to Max [44]
30-31 Purushamedha
Muller[42] and others.[43] A substitute for
Ashvamedha (horse sacrifice). The ritual plays out
the cosmic creation.
Stated to be more important thanPurushamedha
above. This ritual is a sacrifice for Universal Success
and Prosperity. Ritual for one to be wished well, or [45]
32-34 Sarvamedha 10
someone leaving the home, particularly for solitude
and moksha, who is offered "curd and ghee (clarified
butter)".
Ritual funeral-related formulas forcremation. [46]

35 Pitriyajna
Sacrifice to the Fathers and Ancestors.
According to Griffith, the ritual is for long life,

unimpaired faculties, health, strength, prosperity , [47]
36-39 Pravargya
security, tranquility and contentment. Offerings of
cow milk and grains to yajna fire.
This chapter is not an external sacrifice ritual-
related. It is Isha Upanishad, a philosophical treatise
about inner Self (Atman, Soul). The verse 40.6 [48]
40
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.
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),[49]
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[49]
Satapatha Brahmana
The title Satapatha Brahmana means "Brahmana of the Hundred Paths".[50] It is one of the largest Brahmana text that has
survived.[50] It includes, states Staal, a "veritable encyclopedia of meandering opinions on ritual and other matters".
[50]
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".[50] Eggeling, the first translator of Satapatha Brahmana called it "flimsy symbolism rather than serious reasoning", similar to
Gnosticism.[50][51]
"speculative vaporings" found in the Christian and non-Christian variety of
Upanishads
The Yajurveda has six primary Upanishads embedded within it.[9]
Brihadaranyaka Upanishad
The Brihadaranyaka Upanishad is found in the White Yajurveda.[3] It is one of the Mukhya Upanishads, and among the largest and
oldest as well (~700 BCE).[8] It is a key scripture of Hinduism that has influenced all schools of Hindu philosophy. The text is a
treatise on Ātman (Soul, Self), with passages on metaphysics, ethics and a yearning for knowledge that influenced various Indian
religions, ancient and medieval scholars.[52][53][54]
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
[55] Max Muller illustrated its style as follows,
presentation", with profoundness that retains its full worth in modern times.
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 thePrajna (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[56]
Isha Upanishad
The Isha Upanishad is found in the White Yajurveda.[3] It is one of the shortest Upanishads, embedded as the final chapter of the
[57]
Shukla Yajurveda. A key scripture of theVedanta sub-schools of Hinduism, its name is derived from "hidden in the Lord (Self)".
The Isha Upanishad discusses the Atman (Soul, Self) theory of Hinduism, and is referenced by both Dvaita (dualism) and Advaita
(non-dualism) sub-schools of Vedanta.[58][59] It is classified as a "poetic Upanishad" along with Kena, Katha, Svetasvatara and
Mundaka Upanishads.[60]
Taittiriya Upanishad
The Taittiriya Upanishad is found in the black Yajurveda.[3] 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.[3][61]
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.[3]
The text offers a view of education system in ancient India. It also includes sections on ethics and invocation for one's personal
development. Max Muller translates the text's tenth anuvaka, for example, as an affirmation of one's Self as a capable, empowered
blissful being.[62] The tenth anuvaka asserts, "I am he who shakes the tree. I am glorious like the top of a mountain. I, whose pure
light (of knowledge) has risen, am that which is truly immortal, as it resides in the sun. I (Soul, Self) am the treasure, wise, immortal,
eda, by sage Trisanku."[62]
imperishable. This is the teaching of the V
Katha Upanishad
The Katha Upanishad is found in the black Yajurveda.[3] 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,
[63]
knowledge, Ātman (Soul, Self) and moksha (liberation).
The Kathaka Upanishad is an important ancient Sanskrit corpus of the Vedanta sub-schools. It asserts that "Atman (Soul, Self)
exists", teaches the precept "seek Self-knowledge which is Highest Bliss", and expounds on this premise like the other primary
Upanishads of Hinduism. The detailed teachings of Katha Upanishad have been variously interpreted, as Dvaita (dualistic)[64] and as
Advaita (non-dualistic).[65][66][67]
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 essayImmortality, as well as his poem "Brahma".[65][68]
Shvetashvatara Upanishad
The Shvetashvatara Upanishadis found in the black Yajurveda.[3] 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?[69] It then
develops its answer, concluding that "the Universal Soul exists in every individual, it expresses itself in every creature, everything in
[70]
the world is a projection of it, and that there is Oneness, a unity of souls in one and only Self".
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.[70][71] The text is also notable for its multiple mentions of both Rudra and Shiva, along with other Vedic
[71]
deities, and of crystallization of Shiva as a central theme.
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.[72] However, several manuscripts
discovered in different parts of India contain lesser number of Prapathakas, with a Telugu language version showing just four.[73]
The common kernel of the Maitri Upanishad across different recensions, states Max Muller, is a reverence for soul, that can be
summarized in a few words as, "(Man) is the Self – the immortal, the fearless, the Brahman".[73] The Maitrayaniya Upanishad is
notable for its references to theories also found in Buddhism, elements of the Samkhya and Yoga schools of Hinduism, as well as the
Ashrama system.[74]
Srautasutras
The Yajurveda had Shrautasutras and Grhyasutras attached to it, from fifteen schools: Apastamba, Agastya, Agniveshyaka,
Baudhayana, Bharadvaja, Hiranyakeshi, Kaundinya, Kusidaka, Katyayana, Lokaksita, Madhyamdina, Panca-Kathaka, Satyasadha,
Sakala, Sandilya, Vaikhanasa, and Vadula.[75] Of these nine have survived, along with portions of Kaundinya.
[75]
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.[76] These are AB Keith's
translation of Taittiriya Samhita of the Black Yajurveda,[77] and Juliu Eggeling's translation of Satapatha Brahmana of the White
Yajurveda.[51]
Ralph Griffith published an early translation of White Yajurveda Samhita.[78] However, Frits Staal has questioned his translations and
considers them "fantasies and best discarded".[79]
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
[80]
"the Creator" to various verses, unlike other translators.
Ezourvedam forgery
In 18th century, French Jesuits published Ezourvedam, claiming it to be a translation of a recension of the Yajurveda.[81][82] The
Ezourveda was studied byVoltaire,[83] and later declared a forgery, representing Jesuit ideas to Indians as a Vedic school.[82]
Significance
The text is a useful source of information about the agriculture, economic and social life during the Vedic era.[84] 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 mysesame,
and my kidney-beans and my vetches, and mypearl millet and my proso millet,
and my sorghum and my wild rice, and mywheat and my lentils,
prosper by sacrifice.
— White Yajurveda 18.12, [84]
See also
Karpuragauram Karunavtaaram
Kalpa (Vedanga)
Mahīdhara
Ashvamedhika parva of
Shatapatha Brahmana
the Mahabharata
Vedas describes the year long
Yajna ceremony according to
Hinduism Yajurveda.
Hindu philosophy
References
1. Michael Witzel (2003), "Vedas and Upaniṣads", in The Blackwell Companion to Hinduism (Editor: Gavin Flood),
Blackwell, ISBN 0-631215352, pages 76-77
2. Michael Witzel (2003), "Vedas and Upaniṣads", in The Blackwell Companion to Hinduism (Editor: Gavin Flood),
Blackwell, ISBN 0-631215352, pages 68-70
3. Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass,ISBN 978-8120814684, pages 217-
219
4. CL Prabhakar (1972), The Recensions of the Sukla Y
ajurveda, Archív Orientální, Volume 40, Issue 1, pages 347-
353
5. Antonio de Nicholas (2003), Meditations Through the Rig e
Vda: Four-Dimensional Man,ISBN 978-0595269259,
pages 273-274
6. Edmund Gosse, Short histories of the literatures of the world(https://books.google.com/books?id=xco9AQAAIAAJ&p
g=PA181), p. 181, at Google Books, New York: Appleton, page 181
7. Frits Staal (2009), Discovering the Vedas: Origins, Mantras, Rituals, Insights, Penguin,ISBN 978-0143099864,
pages 149-153, Quote: "The Satapatha is one of the largest Brahmanas..."
8. Paul Deussen, The Philosophy of the Upanishads(https://archive.org/stream/philosophyofupan00deus#page/22/mo
de/2up), Motilal Banarsidass (2011 Edition),ISBN 978-8120816206, page 23
9. Patrick Olivelle (1998), Upaniṣhads, Oxford University Press,ISBN 0-19-282292-6, pages 1-17
10. Monier Monier Williams, Sanskrit English Dictionary
, Oxford University Press, Entry for Yajus, page 839
11. WJ Johnson (2009), Yajus (http://www.oxfordreference.com/view/10.1093/acref/9780198610250.001.0001/acref-978
0198610250-e-2769), A Dictionary of Hinduism, Oxford University Press,ISBN 978-0198610250
12. Ralph Griffith, The texts of the white Yajurveda (https://archive.org/stream/textswhiteyajur00grifgoog#page/n20/mod
e/2up) EJ Lazarus, page xvii
13. Carl Olson (2007), The Many Colors of Hinduism, Rutgers University Press,
ISBN 978-0813540689, page 13
14. GS Rai, Sakhas of the Yajurveda in the Puranas(https://archive.org/stream/puranavolvii015193mbp#page/n17/mod
e/2up), Purana, Vol 7, No. 1, pages 11-16
15. Ralph Griffith, The texts of the white Yajurveda (https://archive.org/stream/textswhiteyajur00grifgoog#page/n6/mode/
2up) EJ Lazarus, page i-xvi
e/2up), Purana, Vol 7, No. 1, page 13
e/2up), Purana, Vol 7, No. 1, page 14
18. Michael Witzel, Early Sanskritization, Origins and Development of the Kuru State(http://www.ejvs.laurasianacademy.
com/ejvs0104/ejvs0104article.pdf), Harvard University (1996)
19. GS Rai, Sakhas of the Krsna Yajurveda in the Puranas (https://archive.org/stream/puranavolvii015193mbp#page/n2
47/mode/2up), Purana, Vol 7, No. 2, page 235
49/mode/2up), Purana, Vol 7, No. 2, pages 236-238
22. AB Keith, THE VEDA OF THE BLACK Y
AJUS SCHOOL: Taittiriya Sanhita, Oxford University, pages i-xii
57/mode/2up), Purana, Vol 7, No. 2, pages 244
24. Gonda, Jan (1975). A History of Indian Literature: Veda and Upanishads. Vol.I. Wiesbaden: Otto Harrassowitz.
pp. 326–327. ISBN 3-447-01603-5.
26. Dowson, John (1984) [1879].A Classical Dictionary of Hindu Mythology
, and Religion, Geography, History. Calcutta:
Rupa & Co. p. 319.
27. A Weber, History of Indian Literature(https://books.google.com/books?id=8nsoAAAA
YAAJ&pg=PA87), p. 87, at
Google Books, Trubner & Co, pages 87-91
29. The Development of the Vedic Canon and its Schools (http://www.people.fas.harvard.edu/~witzel/canon.pdf),
Michael Witzel, Harvard University
30. Autochthonous Aryans?(http://www.people.fas.harvard.edu/%7Ewitzel/EJVS-7-3.pdf) Michael Witzel, Harvard
University
31. Early Sanskritization (http://www.ejvs.laurasianacademy.com/ejvs0104/ejvs0104article.pdf), Michael Witzel, Harvard
University
32. Feuerstein, Georg (2013-09-11). The Y oga Tradition: It's History, Literature, Philosophy and Practice (Kindle
Locations 2645-2653). Hohm Press. Kindle Edition. "The dating of the first four historical periods is admittedly
speculative, but so is the standard chronology found in college textbooks. Theedas V clearly must be assigned to an
era well before the benchmark date of 1900 B.C.E., which will be explained shortly . How much earlier is not yet
known with any degree of certainty, though astronomical references in the Vedas themselves, together with the
dynastic genealogies (from the Purânas) and the list of sages in the Brâhmanas and Upanishads, justify a date at
least two thousand or more years prior to 1200 B.C.E., which is the commonly accepted but patently wrong date for
the composition of the Rig-Veda. Just as the Vedas must be assigned to an earlier period, the composition of the
original Brâhmanas for very similar reasons must be pushed back in time before 1900 B.C.E. Likewise the oldest
Upanishads, generally thought to have been created shortly before the time of the Buddha, ought to be placed much
earlier in light of all this."
33. Frits Staal (2009), Discovering the Vedas: Origins, Mantras, Rituals, Insights, Penguin,ISBN 978-0143099864, page
124
e/2up) EJ Lazarus, pages 1-16
42. Max Muller, The Sacred Books of the East(https://books.google.com/books?id=GoU5AQAAMAAJ&pg=P A407), 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
43. Oliver Leaman (2006), Encyclopedia of Asian Philosophy, Routledge, 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".
pages 127-128
pages 151-152
51. Julius Eggeling, Satapatha Brahmana (https://archive.org/stream/satapathabrahmana00egge#page/n11/mode/2up)
,
Part 1, Book 1 and 2, Max Muller (Editor), Oxford University Press, page ix Introduction
52. Brihadaranyaka Upanishad with Adi Shankara's commentary(https://archive.org/stream/Brihadaranyaka.Upanishad.
Shankara.Bhashya.by.Swami.Madhavananda#page/n0/mode/2up) S. Madhavananada (Translator)
53. Brihadaranyaka Upanisad with the commentary of Madhvacharya, ranslated
T by Rai Bahadur Sriśa Chandra V
asu
(1933), OCLC 222634127 (https://www.worldcat.org/oclc/222634127)
54. Patrick Olivelle (1998),Upaniṣhads, Oxford University Press, 1998, pages 1-23
55. Paul Deussen, Sixty Upanishads of the V
eda, Volume 1, Motilal Banarsidass,ISBN 978-8120814684, page 482
56. Brihadaranyaka Upanishad(http://www.sacred-texts.com/hin/sbe15/sbe15075.htm) Max Muller, The Sacred Books
of the East, Volume 15, Oxford University Press
57. Max Muller, The Upanishads, TheSacred Books of the East, Part 1, Oxford University Press, Reprinted by
Routledge in 2013, ISBN 978-0700706006, Vol. 1, pages 311-319
58. AK Bhattacharyya, Hindu Dharma: Introduction to Scriptures and Theology
, ISBN 978-0595384556, pages 25-46
59. Madhava Acharya, The Commentary of Sri Madhva on Isha and Kena Upanishad, OCLC 24455623 (https://www.wor
ldcat.org/oclc/24455623); also Isavasyopanisad bhasya sangraha,ISBN 978-8187177210, OCLC 81882275 (https://
www.worldcat.org/oclc/81882275)
60. Deussen, Paul (1908), The philosophy of the Upanishads
61. Taittiriya Upanishad (https://archive.org/stream/AitareyataittiriyaUpanishadsWithShankaraBhashya-English/05Aitarey
ataittiriyaUpanishadsWithShankaraBhashya-English#page/n61/mode/2up) SS Sastri (Translator), The Aitereya and
Taittiriya Upanishad, pages 57-192
62. Max Muller, The Sacred Books of the East, Volume 15, Oxford University Press, Chapter3: Taittiriya Upanishad, see
Siksha Valli - Tenth Anuvaka
eda, Volume 1, Motilal Banarsidass,ISBN 978-8120814684, pages 269-
273
64. Ariel Glucklich (2008), The Strides of Vishnu: Hindu Culture in Historical Perspective, Oxford University Press,
ISBN 978-0-19-531405-2, page 70
65. SH Nasr (1989), Knowledge and the Sacred: Revisioning Academic Accountability , State University of New York
Press, 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".
66. Kathopanishad (https://archive.org/stream/upanishadsandsr00agoog#page/n12/mode/2up) , in The Katha and
Prasna Upanishads with Sri Shankara's Commentary , Translated by SS Sastri, Harvard College Archives, pages 1-3
67. Patrick Olivelle (1996), The Early Upanishads: Annotated ext
T & Translation, Oxford University Press,ISBN 978-
0195124354, Introduction Chapter
68. R White (2010), Schopenhauer and Indian Philosophy
, International Philosophical Quarterly, vol. 50, issue 1, pages
57-76
eda, Volume 1, Motilal Banarsidass,ISBN 978-8120814684, pages 305
with footnote 2
70. Max Muller, The Shvetashvatara Upanishad(https://archive.org/stream/upanishads02ml#page/n33/mode/2up)
,
Oxford University Press, pages xxxii - xlii
304
386
73. Max Muller, The Upanishads, Part 2,Maitrayana-Brahmana Upanishad Introduction(https://archive.org/stream/upani
shads02ml#page/n45/mode/2up), Oxford University Press, pages xliii-lii
329
75. Jan Gonda (1977), A History of Indian Literature: The Ritual Sutras, ol
V 1, Fasc 2, Otto Harrassowitz,ISBN 978-
3447018234, page 489
pages 353, 121-153
77. AB Keith (1914), Taittiriya Sanhita (https://archive.org/stream/vedablackyajuss00keitgoog#page/n10/mode/2up)
,
Harvard University Press
78. Ralph Griffith, The texts of the white Yajurveda (https://archive.org/stream/textswhiteyajur00grifgoog#page/n4/mode/
2up) EJ Lazarus (1899)
79. Frits Staal (2009), Discovering the Vedas: Origins, Mantras, Rituals, Insights, Penguin,ISBN 978-0143099864, page
352
80. Devi Chand (1980), The Yajurveda, 3rd Edition, Munshiram Manoharlal,ISBN 978-8121502948
81. Urs App (2011), The Birth of Orientalism. Chapter 1: V
oltaire's Veda, University of Pennsylvania Press, pages 433-
435
82. Ludo Rocher (1984), Ezourvedam: A French Veda of the Eighteenth Century, University of Pennsylvanis Studies on
South Asia, ISBN 978-0915027064, pages 61-66
83. Moriz Winternitz and V. Srinivasa Sarma (2010), A History of Indian Literature, Volume 1, Motilal Banarsidass, ISBN ,
page 11 footnote 1
e/2up) EJ Lazarus, page 163
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
Read yajurveda in HindiBy emasterji
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), Updated Edition, Harvard University, Bloomfield's Old Edition
The Taittirīya Sanhitá of the Black Yajur Veda, Rámanáráyana Vidyáratna, MahesáchandraNyáyaratna, 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.
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ajurveda&oldid=804704519"
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Yajurveda

Michael Witzel interprets Yajurveda to mean a "knowledge text of prose mantras"

Recensions of the White Yajurveda[15]

Taittiriya 2 7 42 South India [22]

Maitrayani 6 4 54 Western India [23]

Kashmir, North India, East [21][24]

Kapiṣṭhala 5 6 48 Haryana, Rajasthan [24][25]

Dating and historical context

Offer butter and milk to fire. Welcome three chief [35]

Bathe in river. Offer milk and soma to fire. Offerings

Vajapeya and Cup of Victory, Inauguration of a King. Offering of [37]

Formulas and rituals for building altars and hearths

Offerings of Masara (rice-barley liquor plus boiled

26-29 Supplementary formulas for above sacrifices [41]

Symbolic sacrifice of Purusha (Cosmic Man).

Ritual funeral-related formulas forcremation. [46]

According to Griffith, the ritual is for long life,

God Savita, impel for us this ritual,

— Taittiriya Samhita 4.1.1, Translated by Frits Staal[49]

But when he [Self] fancies that he is, as it were, a god,

— Brihadaranyaka Upanishad, Chapter 4, Brahmanam 3, Hymns 20-32, Translated by Max

Manuscripts and translations

— White Yajurveda 18.12, [84]

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