कृष्णयजुर्वेदीय तैत्तिरीयब्राह्मणम्- Krishna Yajurveda Taittiriya Brahmanam with Hindi & English Translation (Set of 8 Volumes)

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Vedas are root source of Hindu religion and culture, and are very first revealed speech of the world. Traditional Hindu considers them to be eternal and of divine origin. Vedas are so embedded in Hindu consciousness that these are considered to be fountain of all 'Dharma' (religion), as is stated- 'वेदोऽखिलो धर्ममूलम्', and also that no other scripture is equal to them-'न च वेदसमं शास्त्रम्', or 'धर्मजिज्ञासमानानां प्रमाणं परमं श्रुतिः'।

There is also a tradition, accepted by all people following 'Sanatan Dharma' that Vedas consist of two parts, 'मन्त्रन्ब्राह्मणयोर्वेदनामधेयम्', that the word 'Veda' is inclusive of both, the 'Samhita' (part having 'Mantras') and the 'Brahmanam' (explanations and commentaries). This view is supported by the 'Vedas' themselves as in 'Shatpath Brahmanam' 7.1.1.5- 'ब्रह्म वै मन्त्रो ब्रह्मणैव तद्वसितान्व्युदूहति', 'He separates it with a 'Mantra', since 'Mantra' is also 'Brahmanam'. Master 'Bhatta Bhaskara', while commenting on 'Taittiriya Samhita 1.5.1, has stated-'ब्राह्मणं नाम कर्मणः तन्मन्त्राणां च व्याख्यानग्रन्थः' 'Word 'Brahmanam' is meant for rites, their verses as well explanations'.

Definition of 'Brahmanma' has been given by 'Apastamba' in his 'Shrautasutra' 21.1.32-33 as- (आपस्तम्ब श्रौतसूत्र २४.१.३२-३३, 'कर्मचोदना ब्राह्मणानि' and 'ब्राह्मणशेषोऽर्थवादो निन्दा प्रशंसा परकृतिः पुराकल्पश्च) 'Brahmanam' are the injunctions of the rituals and the remaining part of the 'Brahmanam' is known as 'Arthavada' (explanation) consisting of 'Ninda' (censure), 'Prashamsa' (praises), 'Prakriti' (activity) and 'Purakalpa' (ancient happenings). 'Brihadaranyakopanishad' 2.4.10 states that 'Brahmanam' delve in eight kinds of subject matter- 'Itihasa' (history), 'Purana' (ancient, events of the past), 'Vidya' (knowledge), 'Upanishad' (secret knowledge), 'Shloka' (song of praise), 'Sutra' (formulae), 'Anuvyakhyana' (explanation of obscure statement) and 'Vyakhyana (explanation). Master 'Katyayana, in his treatise of 'Parishishta' (appendices) states these characteristics to be eleven in number- 'Vidhi' (knowledge), 'Ninda' (censure), 'Prashamsa' (praise), 'Adhyatma' (metaphysics, related to soul), 'Adhiyajna' (related to a 'Yajna'), 'Adhidaivata' (with reference to a deity), 'Adhibhuta' (related to physical world, inanimate creation), 'Anuvachana' (recitation of certain texts in conformity with injunctions spoken by other priests), 'Parakriti (example or precedent), 'Purakalpa (performance of 'Yajna' in ancient or earlier days) and 'Srishti' (creation, genesis).

'Brahmanam' have prime duty as performance of a 'Yajna'. All the 'Brahmanam', of all branches of 'Vedas' explain conduct of a 'Yajna', in detail. 'Aitareya', 'Shankhayana', 'Shatpath', 'Taittiriya', 'Jaiminiya', 'Panchavimsha' and 'Gopath' Brahmanam' deliberate on holding of 'Shrauta Yajnas', in detail, giving all aspects of the same. Same has been explained further in various 'Shrautasutras related to each branch. Although 'Brahmanam' mostly cater to the priests of their particular branch, as a manual of his duties in the 'Yajnas', they also throw light on the office of other priests, and synchronise the conduct of 'Yajna' in such a manner that all the priests engaged in it have their duties defined and marked clearly. They also debate over a few issues where alternative viewpoints are possible and provide a suitable and well-argued reply, supported with logic. Such issues begin with the statement- 'Learned scholars (theologians) state so' and prolate ('Pluta' in Snskrit) accent is applied in such cases so as to indicate that some viewpoint is being discussed. One may, hence, conclude that conduct of 'Vedic Yajnas', 'Shrauta' as well as 'Grihya' cannot be conducted on the basis of 'Samhita' alone, and one has to resort to 'Brahmanam' so as to enter the world of 'Yajnas'.

Taittiriya Brahmanam is unique for the reason that it has mix of verses and 'Brahmanam', just like 'Taittiriya as well as other 'Samhita' of 'Krishna Yajurveda'. 'Taittiriya Samhita', 'Maitrayani Samhita', 'Kathaka Samhita' as well as 'Kapishthala Katha Samhita' contain both portions intermingled- verse as well as 'Brahmanam'. Same is true about 'Taittiriya Brahmanam' which is the only available treatise with the name of 'Brahmanam' in 'Krishna Yajurveda', and consists of verse as well as 'Brahmanam' in it. It is quite arduous, in such a situation to state difference between 'Samhita' and 'Brahmanam' in tradition of 'Krishna Yajurveda. It may not be wrong to say that 'Taittiriya Brahmanam' is an extension of the 'Samhita' portion.

While 'Shatpath Brahmanam' is the most exhaustive and the best to understand the process of various 'Yajnas' ('Sayana' has accepted so in the preface of his commentary on 'Shatpath Brahmanam'), 'Jaiminiya Brahmanam' stands second to it, in volume. Taittiriya Brahmanam' gets the third place in the volume and contents, as it has 28 chapters, and it has the unique position of being only 'Brahmanam' available for all branches of 'Krishna Yajurveda'.

'Taittiriya Brahmanam' is the only 'Brahmanam' that is available with all three accentual notes, a phenomenon that is unique for the 'Samhita portion of 'Vedas'. It is recited, by scholars, with same accentual notes that is in vogue for the 'Samhita' portion. It is also distinct for the reason that verses and 'Brahmanam' portion from it are recited in rituals and ceremonies by followers of this branch of 'Vedas', not only in case of 'Shrauta Yajnas', but also in case of mundane rituals.

Taittiriya Brahmanam' does not mention and ruler or river, it does, certainly, mention the region of 'Kurupanchala' whose rulers would raid the eastern regions each year and stay there for a few months. It may be stating a time when regions east to 'Kurupanchala were not that strongly administered and protected. It also mentions trees that grow in different regions of India, in cold and temperate 'Himalayan region, arid as well as moist sub-tropical regions of northern plains, western Ghats and also those that grow in whole of sub Himalayan India. Thus no conclusion can be made regarding the region where this 'Brahmanam' was revealed. Ancient scriptures also state that branches of 'Krishna Yajurveda', including the 'Taittiriya', were studied in northern Indian region of present-day Kashmir and Punjab, but have gone extinct now there and are presently confined to south of 'Narmada river.

Vedas have illuminated the life of people, specifically the learned ones throughout thousands of years of their existence. A learned one is expected to learn Vedas, along with the ancillaries without any expectation in return. That is the duty.

Modern-day scholars and Indologists are not ready to accept 'Brahmanam' as part of 'Vedas' as revealed books of Hindu religion. It is also seen that those sects of 'Hinduism, who refuse to accept 'Brahmanam' as revealed books, also resort to etymologies and definitions of technical words given in 'Brahmanam' to fortify their already held and somewhat prejudiced viewpoint. There is a ray of hope as some scholars of these sects are, for last few decades, paying attention to 'Brahmanam' and a few 'Shrautasutras' and have translated them into Hindi, for the benefit of their followers. It is hoped that it may be so in future that followers of such sects would see the futility of ignoring 'Brahmanam' as they had been doing so since inception of their sect. Even with the traditional scholars, who accept 'Brahmanam as 'Vedas' (revealed books), there is not much enthusiasm to study and discuss 'Brahmanam'. In all treatises that deal with 'Vedas', like that of 'History of Vedas' or those books that are to bring out some specific aspect of the life in 'Vedic' age, space given to 'Brahmanam' is just a small fraction of that dedicated to 'Samhita' portion. Perhaps such an attitude of indifference and neglect has been taken from occidental scholars, who were unable to understand 'Brahmanam', and have not praised them profusely, like they have done in case of 'Samhita'. But still it is apparent that 'Brahmanam' have not got their place in the Sun till date. It is a fact that while all the 'Samhita' have been translated and commented upon in various languages of the world, most of the 'Brahmanam' literature is yet to be translated in Hindi, and other Indian languages, so that it reaches the common people of India. Not only Indian languages, most of the 'Brahmanam' are still to be translated into English also. It is heard from scholars that European scholars had translated some of these in European languages, mostly English, but those editions are seldom available, even on internet.

Hence a need was felt that these ancient treatises should also be made available in Hindi and English so that people, laymen as well as those having knowledge of Sanskrit are able to study the same. Present translation has been made with the same motive. Since 'Brahmanam' literature is revealed in a language, that is too obscure nowadays, and most of the technical words and phrases in the same, related to the procedure of 'Yajnas' is complicated and scattered in ancillary literature, a mere word to word transliteration might not have been that much useful, to understand the purport of these 'Yajnas' and their procedure. To our good fortune, we have with us, commentaries written by esteemed scholars in the past, among whom 'Acharya Sayana' is the epitome. It is with the help of commentaries by 'Sayana' that the treasure of 'Vedic' knowledge has been made easy to understand, for us. It is impossible to have such a great scholar in present day, but it was feat of this great scholar, to write commentaries on almost all the 'Samhita' and 'Brahmanam'. It is also a fact that a few branches of 'Krishna Yajurveda', like the 'Kathaka' and 'Maitrayani', and 'Brahmanam' like 'Kaushitaki', 'Gopath' and the three of 'Jaiminiya' branch, that were not commented upon by 'Sayana' are still lying without any commentary, and none of the scholars of later days, including those who have a habit to find fault with 'Sayana' at every step, have even tried to write any commentary on these. It is disheartening to say that whatever has been left untouched by 'Sayana' is still lying untouched. This is enough to show scholarship of 'Sayana', who has done yeoman's service to the later day students of 'Vedas'. Commentaries by 'Sayana' refer to 'Samhita', Brahmanam', 'Aranyaka', various 'Upanishads, 'Shrautasutras', and epics frequently, in almost every verse or sentence, so that the narrative flows easily and intricacies of the process of 'Yajna' is understood.

Chapters 6 to 8 of Canto one and chapters 2,3 and 5 of 'Taittiriya Brahmnanam' had been already explained and commented upon by 'Acharya Sayana' much before he commenced upon writing commentary on 'Taittiriya Samhita'. Since these were in the earlier and introductory cantos of the *Samhita', the commentary is too elaborate and relies heavily upon 'Jaiminiya Nyayamala', to explain various processes of 'Yajnas' and to reply frequently asked questions. It is seen that all the publishers, who have otherwise published commentary by 'Sayana', have opted to leave these six chapters without any commentary, even without giving a hint as to where would one find it. In order to make present work exhaustive, those portions have been taken from 'Samhita' and the commentary on these sections has been included in the present work so that the reader does not need to refer to the 'Samhita portion. Efforts have been made to point out the location of those references from treatises that have been referred to by 'Sayana' in the commentary, but as was usual in those days, names of the treatises as well as the reference to chapter, section and verse/sentence number have not been mentioned. In same very manner, references from other branches of 'Veda Samhitas', 'Brahmanam', 'Aranyaka', 'Upanishads', 'Shrautasutras', 'Grihyasutras' and 'Brihaddevata' have been provided, in case of both verses as well as sentences of 'Brahmanam' so that the reader is able to know and refer to the same, as extension of the study. The reader may also look into those treatises referred to and compare with the commentaries written on them. This is just a lead for those who want to have an exhaustive and comparative study in the matter.

I came into contact with followers of 'Taittiriya Branch of 'Krishna Yajurveda' in the spring of year 2002, while I was posted in 'Mumbai. Our precept Sh. Narayanji', residing in eastern suburb of 'Mulund West (LIC colony) would teach us this branch, beginning with 'Sri Rudram' and then moving to Udakashanti and other hymns, in garage owned by Sh Gurumurthy. It was during those days that I came to know theology and intricacies of this school of 'Vedic' knowledge.

I have relied upon commentary on 'Taittiriya Brahmanam' by 'Sayana' and the present work is just a translation of this commentary, into Hindi and English languages. Sanskrit version of this commentary published by Anandashrama Press, Pune has been relied upon by me. The table of contents has been compiled on the basis of introduction to each section by 'Sayana', where contents of previous section as well as current section have been given along with a compilation of verses, 'Brahmanam' and sections at the end of sections and chapters so as to summarise the matter discussed in the sections.

**Contents and Sample Pages**