Yajurveda

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The Yajurveda (Sanskrit: , 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
with Samaveda 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.
 The black Yajurveda has survived in four recensions, while two recensions of white Yajurveda
[3]

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
Upanishad and the Maitri Upanishad.[8][9]

Contents
[hide]

1Etymology

2Text

o 2.1Recensions

2.1.1Shukla Yajurveda

2.1.2Krishna Yajurveda

o 2.2Organization

3Dating and historical context

4Contents

o 4.1Samhitas

o 4.2Satapatha Brahmana

o 4.3Upanishads

4.3.1Brihadaranyaka Upanishad

4.3.2Isha Upanishad

4.3.3Taittiriya Upanishad

4.3.4Katha Upanishad

4.3.5Shvetashvatara Upanishad

4.3.6Maitrayaniya Upanishad

o 4.4Srautasutras

5Manuscripts and translations

o 5.1Ezourvedam forgery
 6Significance

7See also

8References

9Further reading

10External links

Etymology[edit]

Yajurveda text describes formula and mantras to be uttered during sacrificial fire (yajna) rituals, shown.
Offerings are typically ghee (clarified butter), grains, aromatic seeds, and cow milk.

Yajurveda is a compound Sanskrit word, composed of yajus ( ) and veda ( ). 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 text of "mantras (sacred formulas) that are
repeated and used in rituals".[13]

Text[edit]
Recensions[edit]
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 few
differences.[4] In contrast to Shukla Yajurveda, the four surviving recensions of Krishna Yajurveda
are very different versions.[4]
Shukla Yajurveda[edit]
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, Parasa
ra, Vaineya, Vaidheya, Katyayana and Vaijayavapa.[14]
 Recensions of the White Yajurveda[15]
Recension Anuvaka No. of
Adhyayas Regional presence Reference
Name s Verses
Bihar, Madhya Pradesh, Gujarat,
Madhyandina 40 303 1975 [16]

North India
Maharashtra, Odisha, Telangana,
Kanva 40 328 2086 Andhra Pradesh, Karnataka, Tamil [17]

Nadu
Krishna Yajurveda[edit]
There are four surviving recensions of the Krishna Yajurveda Taittirya sam hit, Maitrayani
sam hit, Kat ha sam hit and Kapist hala sam hit.[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 they did their scholarship as they wandered from place to place. [20]
Recensions of the Black Yajurveda[15]
Recension No. of Sub- Prapathak No. of
Kanda Regional presence Reference
Name recensions[21] a Mantras
Taittiriya 2 7 42 South India [22]

Maitrayani 6 4 54 Western India [23]

Kt h aka Kashmir, North

12 5 40 3093 [21][24]

(Caraka) India, East India

Kapis t hala 5 6 48 Haryana, Rajasthan [24][25]

The best known and best preserved of these recensions is the Taittirya samhit. 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 samhit 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 Kthaka
samhit or the Caraka-Katha samhit, 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 Kapis thala
samhit or the Kapis thala-Kat
ha
samhit, 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 Kthaka
samhit.[24]
Organization[edit]
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.[citation needed]
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[edit]

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 Smaveda.[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 early Kuru 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[edit]
Samhitas[edit]
The Vajasaneyi Samhita has forty chapters or adhyayas, containing the formulas used with the
following rituals:[15]
Chapters of the White Yajurveda[15]
Chapter
Ritual Name Days Nature of Ritual Reference
No.
Darsapurnamasa (Full Offer cow milk to fire. Separate calves from
1-2 2 [33][34]

and new moon rituals) the cows.

Offer butter and milk to fire. Welcome three
3 Agnihotra 1 [35]

chief seasons: Spring, Rains and Autumn.

Bathe in river. Offer milk and soma to fire.
Offerings to deities of thought, speech. Prayer
4-8 Somayajna [36]

to Vishnu to harm no crop, guard the cattle,

expel demons.
Cup of Victory, Inauguration of a King.
9-10 Vajapeya and Rajasuya Offering of butter and Sura (a kind of beer or [37]

wine) to fire.
Formulas and rituals for building altars and
11-18 Agnicayana 360 hearths for Agni yajna, with largest in the [38]

shape of outspread eagle or falcon.

Offerings of Masara (rice-barley liquor plus
boiled millet) to fire. Expiate evil indulgences
19-21 Sautramani in soma-drinking. For dethroned king, for [39]

soldiers going to 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
180 harms the wandering horse is declared enemy
22-25 Ashvamedha or of state. The horse is returned to the capital [40]

360 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
30-31 Purushamedha [44]

to Max Muller[42] and others.[43] A substitute

for Ashvamedha (horse sacrifice). The ritual
plays out the cosmic creation.
 Stated to be more important
than Purushamedha above. This ritual is a
sacrifice for Universal Success and Prosperity.
32-34 Sarvamedha 10 Ritual for one to be wished well, or someone [45]

leaving the home, particularly for solitude

and moksha, who is offered "curd and ghee
(clarified butter)".
Ritual funeral-related formulas for cremation.
35 Pitriyajna [46]

Sacrifice to the Fathers and Ancestors.

According to Griffith, the ritual is for long
life, unimpaired faculties, health, strength,
36-39 Pravargya prosperity, security, tranquility and [47]

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
40 verse 40.6 states, "The man who in his Self [48]

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[edit]
Main article: 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 "speculative vaporings" found in the Christian and non-Christian variety of Gnosticism.
[50][51]
Upanishads[edit]
The Yajurveda has six primary Upanishads embedded within it. [9]
Brihadaranyaka Upanishad[edit]
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 tman (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 presentation", with profoundness that
retains its full worth in modern times.[55] 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[56]

Isha Upanishad[edit]
The Isha Upanishad is found in the White Yajurveda.[3] 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)". [57]
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[edit]
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, imperishable. This is the teaching of the Veda, by
sage Trisanku."[62]
Katha Upanishad[edit]
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, knowledge, tman (Soul,
Self) and moksha (liberation).[63]
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 essay Immortality, as well as his poem "Brahma".[65][68]
Shvetashvatara Upanishad[edit]
The Shvetashvatara Upanishad is 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 the world is a projection of it, and that there is Oneness, a unity of souls in
one and only Self".[70]
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 deities, and of
crystallization of Shiva as a central theme.[71]
Maitrayaniya Upanishad[edit]
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[edit]
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[edit]

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 "the Creator" to
various verses, unlike other translators.[80]
Ezourvedam forgery[edit]
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 by Voltaire,[83] and later declared a
forgery, representing Jesuit ideas to Indians as a Vedic school. [82]

Significance[edit]

Ashvamedhika parva of the Mahabharata describes the year long ceremony according to Yajurveda.

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 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, [84]

See also[edit]
Karpuragauram Karunavtaaram

Kalpa (Vedanga)

Mahdhara

Shatapatha Brahmana

Vedas

Yajna
 Hinduism

Hindu philosophy

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standard chronology found in college textbooks. The Vedas 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 Purnas) and the list of sages in the
Brhmanas 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 Brhmanas 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. Jump up^ Frits Staal (2009), Discovering the Vedas: Origins,
Mantras, Rituals, Insights, Penguin, ISBN 978-0143099864, page
124

34. Jump up^ Ralph Griffith, The texts of the white Yajurveda EJ
Lazarus, pages 1-16

35. Jump up^ Ralph Griffith, The texts of the white Yajurveda EJ
Lazarus, pages 17-25

36. Jump up^ Ralph Griffith, The texts of the white Yajurveda EJ
Lazarus, pages 26-70

37. Jump up^ Ralph Griffith, The texts of the white Yajurveda EJ
Lazarus, pages 71-86

38. Jump up^ Ralph Griffith, The texts of the white Yajurveda EJ
Lazarus, pages 87-171

39. Jump up^ Ralph Griffith, The texts of the white Yajurveda EJ
Lazarus, pages 172-204

40. Jump up^ Ralph Griffith, The texts of the white Yajurveda EJ
Lazarus, pages 205-234

41. Jump up^ Ralph Griffith, The texts of the white Yajurveda EJ
Lazarus, pages 235-254

42. Jump up^ 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

43. Jump up^ 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".

44. Jump up^ Ralph Griffith, The texts of the white Yajurveda EJ
Lazarus, pages 255-263

45. Jump up^ Ralph Griffith, The texts of the white Yajurveda EJ
Lazarus, pages 264-287
46. Jump up^ Ralph Griffith, The texts of the white Yajurveda EJ
Lazarus, pages 288-290

47. Jump up^ Ralph Griffith, The texts of the white Yajurveda EJ
Lazarus, pages 291-303

48. Jump up^ Ralph Griffith, The texts of the white Yajurveda EJ
Lazarus, pages 304-310

49. ^ Jump up to:a b Frits Staal (2009), Discovering the Vedas: Origins,
Mantras, Rituals, Insights, Penguin, ISBN 978-0143099864, pages
127-128

50. ^ Jump up to:a b c d e Frits Staal (2009), Discovering the Vedas:

Origins, Mantras, Rituals, Insights, Penguin, ISBN 978-
0143099864, pages 151-152

51. ^ Jump up to:a b Julius Eggeling, Satapatha Brahmana, Part 1,

Book 1 and 2, Max Muller (Editor), Oxford University Press, page
ix Introduction

52. Jump up^ Brihadaranyaka Upanishad with Adi Shankara's

commentary S. Madhavananada (Translator)

53. Jump up^ Brihadaranyaka Upanisad with the commentary of

Madhvacharya, Translated by Rai Bahadur Sria Chandra Vasu
(1933), OCLC 222634127

54. Jump up^ Patrick Olivelle (1998), Upanis hads, Oxford University
Press, 1998, pages 1-23

55. Jump up^ Paul Deussen, Sixty Upanishads of the Veda, Volume
1, Motilal Banarsidass, ISBN 978-8120814684, page 482

56. Jump up^ Brihadaranyaka Upanishad Max Muller, The Sacred

Books of the East, Volume 15, Oxford University Press

57. Jump up^ Max Muller, The Upanishads, The Sacred Books of the
East, Part 1, Oxford University Press, Reprinted by Routledge in
2013, ISBN 978-0700706006, Vol. 1, pages 311-319

58. Jump up^ AK Bhattacharyya, Hindu Dharma: Introduction to

Scriptures and Theology, ISBN 978-0595384556, pages 25-46

59. Jump up^ Madhava Acharya, The Commentary of Sri Madhva on

Isha and Kena Upanishad, OCLC 24455623; also
Isavasyopanisad bhasya sangraha, ISBN 978-
8187177210, OCLC 81882275

60. Jump up^ Deussen, Paul (1908), The philosophy of the

Upanishads

61. Jump up^ Taittiriya Upanishad SS Sastri (Translator), The

Aitereya and Taittiriya Upanishad, pages 57-192

62. ^ Jump up to:a b Max Muller, The Sacred Books of the East,
Volume 15, Oxford University Press, Chapter 3: Taittiriya
Upanishad, see Siksha Valli - Tenth Anuvaka
63. Jump up^ Paul Deussen, Sixty Upanishads of the Veda, Volume
1, Motilal Banarsidass, ISBN 978-8120814684, pages 269-273

64. Jump up^ Ariel Glucklich (2008), The Strides of Vishnu: Hindu
Culture in Historical Perspective, Oxford University Press, ISBN
978-0-19-531405-2, page 70

65. ^ Jump up to:a b 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. Jump up^ Kathopanishad, in The Katha and Prasna Upanishads

with Sri Shankara's Commentary, Translated by SS Sastri,
Harvard College Archives, pages 1-3

67. Jump up^ Patrick Olivelle (1996), The Early Upanishads:

Annotated Text & Translation, Oxford University Press, ISBN 978-
0195124354, Introduction Chapter

68. Jump up^ R White (2010), Schopenhauer and Indian Philosophy,

International Philosophical Quarterly, vol. 50, issue 1, pages 57-76

69. Jump up^ Paul Deussen, Sixty Upanishads of the Veda, Volume
1, Motilal Banarsidass, ISBN 978-8120814684, pages 305 with
footnote 2

70. ^ Jump up to:a b Max Muller, The Shvetashvatara Upanishad,

Oxford University Press, pages xxxii - xlii

71. ^ Jump up to:a b Paul Deussen, Sixty Upanishads of the Veda,

Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages
301-304

72. Jump up^ Paul Deussen, Sixty Upanishads of the Veda, Volume
1, Motilal Banarsidass, ISBN 978-8120814684, pages 327-386

73. ^ Jump up to:a b Max Muller, The Upanishads, Part 2, Maitrayana-

Brahmana Upanishad Introduction, Oxford University Press, pages
xliii-lii

74. Jump up^ Paul Deussen, Sixty Upanishads of the Veda, Volume
1, Motilal Banarsidass, ISBN 978-8120814684, pages 328-329

75. ^ Jump up to:a b Jan Gonda (1977), A History of Indian Literature:

The Ritual Sutras, Vol 1, Fasc 2, Otto Harrassowitz, ISBN 978-
3447018234, page 489

76. Jump up^ Frits Staal (2009), Discovering the Vedas: Origins,
Mantras, Rituals, Insights, Penguin, ISBN 978-0143099864, pages
353, 121-153

77. Jump up^ AB Keith (1914), Taittiriya Sanhita, Harvard University

Press

78. Jump up^ Ralph Griffith, The texts of the white Yajurveda EJ
Lazarus (1899)
 79. Jump up^ Frits Staal (2009), Discovering the Vedas: Origins,
Mantras, Rituals, Insights, Penguin, ISBN 978-0143099864, page
352

80. Jump up^ Devi Chand (1980), The Yajurveda, 3rd Edition,
Munshiram Manoharlal, ISBN 978-8121502948

81. Jump up^ Urs App (2011), The Birth of Orientalism. Chapter 1:
Voltaire's Veda, University of Pennsylvania Press, pages 433-435

82. ^ Jump up to:a b 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. Jump up^ Moriz Winternitz and V. Srinivasa Sarma (2010), A

History of Indian Literature, Volume 1, Motilal Banarsidass, ISBN ,
page 11 footnote 1

84. ^ Jump up to:a b Ralph Griffith, The texts of the white Yajurveda EJ
Lazarus, page 163

Further reading[edit]
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 Sanhit of the Black Yajur Veda with the Commentary of

Mdhava Achrya, Calcutta (Bibl. Indica, 10 volumes, 1854
1899)

Kumar, Pushpendra, Taittiriya Brahmanam (Krsnam Yajurveda),

3 vols., Delhi (1998).

External links[edit]
Wikiquote has quotations
related to: Yajurveda

Read yajurveda in Hindi By 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 Taittirya Sanhit of the Black Yajur Veda, Rmanryana
Vidyratna, Maheschandra Nyyaratna, Satyavrata
Smaram

TITUS Texts Sanskrit text of Vjasaneyi-Sam hit

Die Taittirya-Samhita 1871

Sanskrit Web Sanskrit texts of Taittiriya-

Samhita,Brahmana,Aranyaka, EkagniKanda etc. with English
translations of the Taittiriya-Samhita.

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