The Two Yajurvedas (Krsna and Sukla)

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The Two Yajurvedas (Krsna and Sukla)
Yajur Veda	Yajur Veda Taittiriya Samhita

Dr. R.L. Kashyap is professor emeritus of electrical and computer engineering at purude university Lafayette Indian in USA. He had his master degree from Indian institute of science, Bengaluru and obtained Ph. D. from Harvard University. He is the recipient of many international award. In 2003 he has received Vedanta Vidvan award instituted by Maharshi Sandipani body of HRD Govt. of India.

He has authored more than 350 research articles of which 220 are publishes in scholarly journals and the rest were presented at conference. He has guided above 50 doctoral students.

He has written extensively on Veda. Some of is widely read books on Veda are: Rig Veda Samhita (12 Volumes), Yajur Veda’ (4 Volumes), Sama Veda’ (2 Volume) Atharva Veda’ (6 Volumes), why read rig Veda Rudra Mantra essential of Rig Veda. Work enjoyment & progress.

He is the honorary director of Sri Aurobindo Kapila Sastry Institute of Vedic culture, Bangalore.

As is well known the Yajur veda Samhita has two well known recensions or versions namely Krishna and Shukla. This book is the first part of one recension of shukla Yajur veda known as vajaseneya madhyanadina denoted as Vs. VS has in all 40 chapters or adhyaya-s with 1975 verses having both metrical (riks) and non- metrical (prose Yajus). This book gives the text of the first eighteen chapter along with translation and notes having 1026 verses. It may be recalled that Sakshi already published the text and translation of one version of Krishna Yajur veda the so called Taittiriya Samhita having seven kanda-s.

The focus here is on the inner yajna which takes place in our subtle body. Of course there is close correspondence between the inner yajna involving the offering to the fire in the altar of ghee, fuel, soma juice along with the recitation of the rik and saman mantra.

The highlights of this book are the two well known litanies to Rudra namely the namaka in chap. 16 and the cahmaka in chap. 18. These two litanies are almost identical to the corresponding litanies occurring in the Krishna Yajur Taittiriya Samhita in its kanda 4 Prapathaka-s 5 and 7. This feature is one of he commonalities in the two Yajur veda versions.

All the mantra-s here are either metrical riks or the prose yajur many o the rik mantra (not all) are in the current Rig Veda samhita. The remaining rik mantra-s were either present in some version of Rig veda now lost: or they were revealed to the compilers of the Yajur Veda-s the important point is to become free of the misconception that Yajur veda has only yajus or prose mantra-s the second misconception is that Yjur veda gives the details of the various outer yajna-s or rites.

Yajur veda has no such detail. It does contain word occurring in the outer ritual like vedi (altar), Chamu (ladle) etc. but these words have spiritual meanings indicated by the mantra-s themselves in various places.

Another popular misconception is that a rik mantra occurring in both rig veda and yajur veda has different meaning. We do not agree with this view. Each rik mantra is made of three or four distinct pada-s or quarters. By and large each pada is a well defined sentence or a clause having only a small number or words and this sentence or a clause having only a small ideologist give a summary translation of the entire verse without indicating the quarters separately. Sometimes their own ideas come there which are not in the text. In our book we translate ach pada of mantra separately. Sanskrit is a rich language in which several completely different meaning are possible for the same verse. For instance see the verses quoted at the end of appendix 6 titled references.

Many of the translator of Yjaur veda have forced their own meanings on the verses implying animal sacrifice and other unseemly features. But this has been achieved by assigning arbitrary meanings to the words as we have demonstrated in our TS book. Summing up we do not claim the meaning we have assigned to each verse is only the true one. Other meanings re possible. But evidence has to be given for the assignment of the meanings of the words.

Many of the agni mantra-s occurring in this book are in Rig Veda for which Sri Aurobindo has given his translation. We have used translation with appropriate modification. All the translations of Rig veda mantra-s of this book are same as the translation occurring in our Rig Veda books published by Sakshi.

The entire VS book has been rendered into English by R.T.H. Griffith in 1899 [16] without giving the text. A summary translation is given for each verse without given for each verse without indicating the detail. The translation is based on the Sanskrit commentary of Uvata and mahindhara. Both these commentaries assume that the mantra-s of VS deals exclusively with the rites. Accordingly each chapter is given a title indicating the relevant outward rituals. For instance the first two chapter are entitled Darsha puranamasa mantra. The translator Griffith adds in his introduction books I and II contain text and the formulas required at the New and full moon sacrifice the regular performance of which is obligatory on the Brahmanical householder during his life time. What he calls as formula-s are the detail for the performance of the rik. For instance the verse (1.2) is said to deal with the fastening the strained made of Kusha or darbha grass on the hidden branch of shami tree. However the verse itself gives no such details. It has the word Pavitra translated as strainer or purifier.

The well known book shatapatha Brahmana (SB) does gives explanation for many mantra-s of the entire book. These explanation have great depth viewing the outer yajna from a deeper point of view. Of course it was suggested to us that we should give the explanation of SB also. S is not a small book its English translation is in 5 volumes. Including the explanations of SB would greatly increase the size of our book which is not small as it is we will explore the possibility elsewhere. Our book deals with the first 18 chapter of VS. we have divided in into 2 groups VS (1) VS and VS (II)- VS (18). The first group has several yajna-s including the soma yajna vajapeya and Rajasuya (mantra-s only). We label the entire second part as vedic yoga. All the 8 chapter develop this yoga VS (16) is the namaka hymn having the various epithets to rudra. Here we have attempted to provide a deeper or spiritual meaning to the epithets wherever possible. The entire chapter VS (16) is almost identical to TS (4.5). it has the famous mantra namaha shivaya. The eminent scholar and savant prof. S.K. Ramachandra Rao specifically appreciated the translation of the epithets he said that he had not seen anywhere the else such an attempt even though both the Namaka (VS(16)) and chamaka (VS (18)) are frequently recited, both at homes and in the yajna performance. The chamaka hymn (VS (18)) is viewed as the list of powers of gifts which flow to the yajna performer as a result have tried to give a deeper interpretation of the gifts requested.

Another interesting feature of VS is that several verse are repeated in other chapters. We have given the relevant Rig veda references wherever applicable; however it is not complete. If a verse is repeated in VS if it also occurs in Rig Veda and in TS and other places it must have some importance. Hence we can focus on these mantra-s at the first reading.

The yajus mantra-s here fall into 3 categories.

(i) A shorty pithy phrase like namah shivaya occurring in VS (16)
(ii) A phrase of 8 to 12 words
(iii) A long sentence with 40 or 50 words without any punctuation.

One of the contributions of this book to break up these long yajus mantra-s of type (iii) into 8 to 10 separate parts each having 6 to 10 words as in category (ii). Examples of this of this category is the widely quoted verse 9.21 (same as 18.29, 22.33) (with the phrase yajnena Kalpantam) which has 29words and 17 more words for a total of 46 words: consider (15.6) having 44 words or (5.10) (5.14) each having about 5 words or (13.53) having about 77 words.

This book contains the text and translation of all the 949 verses in the chapter 19through 40 of the shukla Yajur veda Vajasaneya samhita (VS). this book complement the book published by Sakshi in August 2012 containing the text and translation of 1026 verse of the VS titled part 1 having chapter 1 through 18. The current book is part 2. Together they cover the 1975 verses of SYV VS, having 40 chapters.

The twentytwo chapter here can be divided into two sections based on their contents. The first 12 chapters, VS 19 through VS 30 focus on the inner yajna which takes place in our subtle body. Of course there is close correspondence between the inner yajna and the outer yajna involving the offerings to the fire. This section including the famous Ashvamedha yajna meaning the intelligence (medha) of the life (Ashva). More on this topic a little later.

It is well known that the last chapter VS-40 is almost identical to the Ishavasya Upanishad the first name among the ten major Upanishadas. Since many traditionalists regarded all the veda samhita especially the Yajur veda s purely ritualistic they have declared that the last chapter is an anomaly or abnormality. This is incorrect. All the last 10 chapter VS 31 through VS 40 are philosophical can some of them appear in the list of 108 upanishads. For instance VS 31 is nothing but the well known purusha hymn which occurs with variation in all the four Veda samhita-s. this Upanishad and the Tadeva Upanishad (VS 32), along with isha and shatarudriya (VS 16) are including in the famous collection of sixty Upanishad entiled oupenkhat which was the first veda book to be translated into a foreign language namely Persian the translation being supervised by the famous scholar the Moghul prince Darashuko of seventeenth century CE. VS 34 has the famous Shvansankalpa stota of Upanishad.

VS 33 has 97 mantra-s mostly from RV. Here all the principal gods and goddesses such as Agni Indra, Surya are invoked one by one to manifest in the body of the aspirant and thus render the being whole of complete.

One usually assumes that Veda-s are ritualistic and hence it is assumed that no question are posed. It is said that the habit of posing question appears only in the Upanishad. But the question are posed in the Rig Veda and other veda-s many of these question and some original ones are present in VS 23. The posing of question is marked by humility. Rishi claims that he being ignorant is posing question to the wise he himself gives an answer also. An interesting question found here and also in RV is the question what is the limit of the Earth?

A widespread misconception among hindu-s is that shudra-s and omen are not eligible to read Veda-s this statement is totally false VS calls upon the rishis to teach veda for shudra a complete stranger women without any limitation. In VS the sag and king pray for pardon from the shudhra for showing disrespect. Similar vrses are there in atharva veda also.

Three chapter in VS, VS 23, VS 25 and VS 29 consider the rite of Ashvamedha (the intelligence medha associate with the life and TS the horse is said to symbolize all the aspects of the universe in VS (25.1 -25.9) as sri Aurobindo states ashva means originally being existence substance from the sense of speed and strength it came to mean a horse. The word ashva is therefore used to indicate material existence and the horse (the image conveyed by the name) is taken as the symbol of universal existence in the material sheath (annam) rig veda has two important sukta-s dealing with Ashvamedha namely RV (1.162) and RV (1.163). RV (1.162) is in the verse (25-45) of VS 25. RV (1.163) is in VS (29.12)-(29.34).

Dr. R. L, Kashyap is Professor Emeritus of Electrical and Computer Engineering at Purdue University, Lafayette, Indiana in USA. He had his Master’s degree from Indian Institute of Science, l3engaluru and obtained Ph.D. from Harvard University. He is the recipient of many International awards. In 2003 he has received ‘Vedänga Vidvan’ award institited by Maharshi Sandipani VedavidyA Pritihthän (Ujjain), an autonomous body of HRD, Govt. of India.

He has authored more than 350 research articles of which 220 are published in scholarly journals and the rest were presented at conferences. He has guided above 50 doctoral students.

H has written extensively on Veda. Some of his widely read books on Veda are : ‘Rig Veda Samhita’ (12 Volumes), ‘Säma Veda’ (2 Volumesb ‘WhyRead Rig Veda’, ‘Rudra mantra-s’, Essentials of Rig Veda’, ‘Essentials of Yajur Veda’, ‘Essentials of Sama Veda’, ‘Work, Enjoyment & Progress’.

He is the Honorary Director of Sri Aurobindo Kapâli Sastry Institute f Vedic Culture, Bengaluru.

I am happy to present here the text and translation of Yajur Veda, Taittiriya Samhita, Kända one. The other 6 Kända-s are available in the other volumes, two, three and four.

My aim is to bring out the spiritual and psychological wisdom contained in the 1346 mantra-s of this Kanda. The main source for my work is the essays of Sri Aurobindo on the inner yajna in the Veda and his translations of the Rig Veda mantra-s. The luminous essays of T.V. Kapali Sästry have been very useful.

This book has also some prose passages known as Brahmapa-s, dealing with ritualistic explanations of mantras, legends and other topics. In translating these prose passages, I have utilized the English translation of A.B. Keith and the Sanskrit commentaries of Sdyaia and Bhatta Bhäskara.

The translation of the entire KYTS text has been an uphill task in view of the fact that almost everyone views it as a book of outer rituals. I am particularly grateful to Prof. S.K. Ramachandra Rao for his continuous encouragement. I am grateful to all the savants and scholars who have written luminous forewords to the three volumes upholding its spiritual interpretation namely, His Holiness Sri Sri

Rangapriya Sripda Sri Sri, Siddheshwara Swãmiji, the eminent Western scholar and spiritual aspirant Sri Rand Hicks and Professor S.K. Ramachandra Rao.

SAKSI trustees and myself offer our profuse thanks to Smt. Laxmi N. Kamath, Udupi for sponsoring the printing cost of this book. We pray to the Veda Purusha for granting excellent health and allaround happiness to the Kamath family.

My profuse thanks to the staff of SAKS) for patiently handling the numerous manuscript versions of this work.

Thanks to the printer Sri Balakrishna for his cooperation in all stages of the work. Finally my thanks to the readers of the SAKSI books for their continuous encouragement and support.

(1) There is a persistent confusion in the minds not only of ideologists but also of the students of Indian culture in general about the correct interpretations of the Vedic passages dealing with animal sacrifice. Such passages occur not so frequently in the Rig Veda Samhitã as in the Brãhmaria texts; and this is natural because the Brãhmana-texts focus their attention on rituals (karma kãntla). Rituals are of numerous types and some of them accept or prescribe violent practices like killing animals and offering parts of the slain animal as offerings (pashum ãlabheta). Some interpreters like Sayaiia, who reconcile themselves to animal sacrifices as Vedic rituals, are inclined to take the passages to mean exactly what they say, despite the general tenor of the Rig Veda respecting all life and condemning violence of any kind to animals (na himsyat sarvä bhutãni). Those who regard themselves as orthodox take Sayana as a reliable authority in Vedic matters.

This, however, is an error, and a grievous one at that. Sayaia is by no means an advocate of the true spirit of the Vedic Corpus. The Veda is important because of the high human values it upholds, and because of its relevance to all mankind and for all time. The true import of the Veda lies in its hidden teaching, the initial or rahasya. The Veda itself indicates this. We are all familiar with the acknowledgement;

The wise folk are disinclined to swallow what is apparent; they would rather get at the hidden, the mystical, the real meaning. The Veda is after all a book of mysteries. It emphasizes the distinction between appearance and reality. Sayaria has altogether ignored this; he hangs on to what appears on the surface. Pundits after him (he lived in the fourteenth century) have followed his line of thought, as if they are as authentic as the Veda-s themselves! They have led ideologists astray, and kept the common people in darkness about the true significance of the Vedic Corpus. Acharya Ananda-trrtha (Madhva-charya) in the thirteenth century struck the right note in his Rig Bhahya when he pointed out that the Vedic passages have three meanings: the common meaning referring to Gods (adhidaivika), the ritualistic import (adhi-yajfla) and more importantly the esoteric meaning (adhytmika). The great yogis Swami Raghavendra-tirtha elaborated the last of these in his Mantrartha-manjari. In recent times, it was Sri Aurobindo who insisted that the Veda is essentially a mystical text, elaborately spiritual in its connotation. His disciple, Kapli Sastry, undertook to write a commentary on the Rig Veda, highlighting the secret meanings of the Vedic passages. His attention was confined to Rig Veda Samhita.

Following his lead, Dr. R.L. Kashyap, who is well-known for his work popularising Kapäli Sastry’s contributions, has now turned his attention to applying the same methodology to other areas of the Vedic Corpus. He has brought out in English a spiritual and mystical interpretation of Taittiriya Samhitã, belonging to Krishna Yajur Veda division. This is an important undertaking, pioneering and educative.

This text is distinguished by its predominant ritualistic involvement. It is well-known among the adherents of the Karma Kända section of the Vedic protagonists; and is extensively relied upon by the priestly class, responsible for rituals of all sorts, including animal-sacrifices. It is therefore very difficult to provide mystical meanings for ritual prescriptions. Dr. Kashyap has understandably an uphill task to perform, and we are glad that he has accomplished his mission exceedingly well. It is by no means easy to turn the orthodox attention away from the ritualistic framework. The conservatives are ill-disposed towards; tical overtones; they even took at devotion with suspicion. They stick doggedly to the time-honored rituals, even if they are thoroughly incompatible with lay-life and changing times.